January 8, 1902|
Oak Park, Illinois, U.S.
February 4, 1987 (aged 85)|
San Diego, California, U.S.
University of Wisconsin-Madison |
Teachers College, Columbia University
|Known for||The Person-centered approach (e.g., Client-centered therapy, Student-centered learning, Rogerian argument)|
|Awards||Award for Distinguished Scientific Contributions to Psychology (1956, APA); Award for Distinguished Contributions to Applied Psychology as a Professional Practice (1972, APA); 1964 Humanist of the Year (American Humanist Association)|
Ohio State University|
University of Chicago
University of Wisconsin-Madison
Western Behavioral Sciences Institute
Center for Studies of the Person
|Influences||Otto Rank, Kurt Goldstein, Charles Darwin, Karl Marx, Sigmund Freud, B.F. Skinner, Friedrich Nietzsche, Alfred Adler, Leta Stetter Hollingworth|
Carl Ransom Rogers (January 8, 1902 - February 4, 1987) was an American psychologist and among the founders of the humanistic approach (or client-centered approach) to psychology. Rogers is widely considered to be one of the founding fathers of psychotherapy research and was honored for his pioneering research with the Award for Distinguished Scientific Contributions by the American Psychological Association (APA) in 1956.
The person-centered approach, his own unique approach to understanding personality and human relationships, found wide application in various domains such as psychotherapy and counseling (client-centered therapy), education (student-centered learning), organizations, and other group settings. For his professional work he was bestowed the Award for Distinguished Professional Contributions to Psychology by the APA in 1972. In a study by Steven J. Haggbloom and colleagues using six criteria such as citations and recognition, Rogers was found to be the sixth most eminent psychologist of the 20th century and second, among clinicians, only to Sigmund Freud.
Rogers was born on January 8, 1902, in Oak Park, Illinois, a suburb of Chicago. His father, Walter A. Rogers, was a civil engineer, a Congregationalist by denomination. His mother, Julia M. Cushing, was a homemaker and devout Baptist. The Congregationalists and the Baptists tended to be Calvinistic and Fundamentalists at the time. Carl was the fourth of their six children.
Rogers was intelligent and could read well before kindergarten. Following an education in a strict religious and ethical environment as an altar boy at the vicarage of Jimpley, he became a rather isolated, independent and disciplined person, and acquired a knowledge and an appreciation for the scientific method in a practical world. His first career choice was agriculture, at the University of Wisconsin-Madison, where he was a part of the fraternity of Alpha Kappa Lambda, followed by history and then religion. At age 20, following his 1922 trip to Peking, China, for an international Christian conference, he started to doubt his religious convictions. To help him clarify his career choice, he attended a seminar entitled Why am I entering the Ministry?, after which he decided to change his career. In 1924, he graduated from University of Wisconsin and enrolled at Union Theological Seminary (New York City). He later became an atheist.
After two years he left the seminary to attend Teachers College, Columbia University, obtaining an MA in 1928 and a PhD in 1931. While completing his doctoral work, he engaged in child study. In 1930, Rogers served as director of the Society for the Prevention of Cruelty to Children in Rochester, New York. From 1935 to 1940 he lectured at the University of Rochester and wrote The Clinical Treatment of the Problem Child (1939), based on his experience in working with troubled children. He was strongly influenced in constructing his client-centered approach by the post-Freudian psychotherapeutic practice of Otto Rank, especially as embodied in the work of Rank's disciple, noted clinician and social work educator Jessie Taft. In 1940 Rogers became professor of clinical psychology at Ohio State University, where he wrote his second book, Counseling and Psychotherapy (1942). In it, Rogers suggested that the client, by establishing a relationship with an understanding, accepting therapist, can resolve difficulties and gain the insight necessary to restructure their life.
In 1945, he was invited to set up a counseling center at the University of Chicago. In 1947 he was elected President of the American Psychological Association. While a professor of psychology at the University of Chicago (1945-57), Rogers helped to establish a counseling center connected with the university and there conducted studies to determine the effectiveness of his methods. His findings and theories appeared in Client-Centered Therapy (1951) and Psychotherapy and Personality Change (1954). One of his graduate students at the University of Chicago, Thomas Gordon, established the Parent Effectiveness Training (P.E.T.) movement. Another student, Eugene T. Gendlin, who was getting his Ph.D. in philosophy, developed the practice of Focusing based on Rogerian listening. In 1956, Rogers became the first President of the American Academy of Psychotherapists. He taught psychology at the University of Wisconsin, Madison (1957-63), during which time he wrote one of his best-known books, On Becoming a Person (1961). Carl Rogers and Abraham Maslow (1908-70) pioneered a movement called humanistic psychology which reached its peak in the 1960s. In 1961, he was elected a Fellow of the American Academy of Arts and Sciences. Carl Rogers was also one of the people who questioned the rise of McCarthyism in 1950s. Through articles, he criticized society for its backward-looking affinities.
Rogers continued teaching at University of Wisconsin until 1963, when he became a resident at the new Western Behavioral Sciences Institute (WBSI) in La Jolla, California. Rogers left the WBSI to help found the Center for Studies of the Person in 1968. His later books include Carl Rogers on Personal Power (1977) and Freedom to Learn for the 80's (1983). He remained a resident of La Jolla for the rest of his life, doing therapy, giving speeches and writing until his sudden death in 1987. In 1987, Rogers suffered a fall that resulted in a fractured pelvis: he had life alert and was able to contact paramedics. He had a successful operation, but his pancreas failed the next night and he died a few days later after heart attack. 
Rogers's last years were devoted to applying his theories in situations of political oppression and national social conflict, traveling worldwide to do so. In Belfast, Northern Ireland, he brought together influential Protestants and Catholics; in South Africa, blacks and whites; in Brazil people emerging from dictatorship to democracy; in the United States, consumers and providers in the health field. His last trip, at age 85, was to the Soviet Union, where he lectured and facilitated intensive experiential workshops fostering communication and creativity. He was astonished at the numbers of Russians who knew of his work.
Together with his daughter, Natalie Rogers, and psychologists Maria Bowen, Maureen O'Hara, and John K. Wood, between 1974 and 1984, Rogers convened a series of residential programs in the US, Europe, Brazil and Japan, the Person-Centered Approach Workshops, which focused on cross-cultural communications, personal growth, self-empowerment, and learning for social change.
Rogers' theory of the self is considered to be humanistic, existential, and phenomenological. His theory is based directly on the "phenomenal field" personality theory of Combs and Snygg (1949). Rogers' elaboration of his own theory is extensive. He wrote 16 books and many more journal articles describing it. Prochaska and Norcross (2003) states Rogers "consistently stood for an empirical evaluation of psychotherapy. He and his followers have demonstrated a humanistic approach to conducting therapy and a scientific approach to evaluating therapy need not be incompatible."
His theory (as of 1953) was based on 19 propositions:
With regard to development, Rogers described principles rather than stages. The main issue is the development of a self-concept and the progress from an undifferentiated self to being fully differentiated.
Self Concept ... the organized consistent conceptual gestalt composed of perceptions of the characteristics of 'I' or 'me' and the perceptions of the relationships of the 'I' or 'me' to others and to various aspects of life, together with the values attached to these perceptions. It is a gestalt which is available to awareness though not necessarily in awareness. It is a fluid and changing gestalt, a process, but at any given moment it is a specific entity. (Rogers, 1959)
In the development of the self-concept, he saw conditional and unconditional positive regard as key. Those raised in an environment of unconditional positive regard have the opportunity to fully actualize themselves. Those raised in an environment of conditional positive regard feel worthy only if they match conditions (what Rogers describes as conditions of worth) that have been laid down for them by others.
Optimal development, as referred to in proposition 14, results in a certain process rather than static state. He describes this as the good life, where the organism continually aims to fulfill its full potential. He listed the characteristics of a fully functioning person (Rogers 1961):
This process of the good life is not, I am convinced, a life for the faint-hearted. It involves the stretching and growing of becoming more and more of one's potentialities. It involves the courage to be. It means launching oneself fully into the stream of life. (Rogers 1961)
Rogers identified the "real self" as the aspect of one's being that is founded in the actualizing tendency, follows organismic valuing, needs and receives positive regard and self-regard. It is the "you" that, if all goes well, you will become. On the other hand, to the extent that our society is out of sync with the actualizing tendency, and we are forced to live with conditions of worth that are out of step with organismic valuing, and receive only conditional positive regard and self-regard, we develop instead an "ideal self". By ideal, Rogers is suggesting something not real, something that is always out of our reach, the standard we cannot meet. This gap between the real self and the ideal self, the "I am" and the "I should" is called incongruity.
Rogers described the concepts of congruence and incongruence as important ideas in his theory. In proposition #6, he refers to the actualizing tendency. At the same time, he recognized the need for positive regard. In a fully congruent person realizing their potential is not at the expense of experiencing positive regard. They are able to lead lives that are authentic and genuine. Incongruent individuals, in their pursuit of positive regard, lead lives that include falseness and do not realize their potential. Conditions put on them by those around them make it necessary for them to forgo their genuine, authentic lives to meet with the approval of others. They live lives that are not true to themselves, to who they are on the inside out.
Rogers suggested that the incongruent individual, who is always on the defensive and cannot be open to all experiences, is not functioning ideally and may even be malfunctioning. They work hard at maintaining/protecting their self-concept. Because their lives are not authentic this is a difficult task and they are under constant threat. They deploy defense mechanisms to achieve this. He describes two mechanisms: distortion and denial. Distortion occurs when the individual perceives a threat to their self-concept. They distort the perception until it fits their self-concept.
This defensive behavior reduces the consciousness of the threat but not the threat itself. And so, as the threats mount, the work of protecting the self-concept becomes more difficult and the individual becomes more defensive and rigid in their self structure. If the incongruence is immoderate this process may lead the individual to a state that would typically be described as neurotic. Their functioning becomes precarious and psychologically vulnerable. If the situation worsens it is possible that the defenses cease to function altogether and the individual becomes aware of the incongruence of their situation. Their personality becomes disorganised and bizarre; irrational behavior, associated with earlier denied aspects of self, may erupt uncontrollably.
Rogers originally developed his theory to be the foundation for a system of therapy. He initially called this "non-directive therapy" but later replaced the term "non-directive" with the term "client-centered" and then later used the term "person-centered". Even before the publication of Client-Centered Therapy in 1951, Rogers believed that the principles he was describing could be applied in a variety of contexts and not just in the therapy situation. As a result, he started to use the term person-centered approach later in his life to describe his overall theory. Person-centered therapy is the application of the person-centered approach to the therapy situation. Other applications include a theory of personality, interpersonal relations, education, nursing, cross-cultural relations and other "helping" professions and situations. In 1946 Rogers co-authored "Counseling with Returned Servicemen" with John L. Wallen (the creator of the behavioral model known as The Interpersonal Gap), documenting the application of person-centered approach to counseling military personnel returning from the second world war.
The first empirical evidence of the effectiveness of the client-centered approach was published in 1941 at the Ohio State University by Elias Porter, using the recordings of therapeutic sessions between Carl Rogers and his clients. Porter used Rogers' transcripts to devise a system to measure the degree of directiveness or non-directiveness a counselor employed. The attitude and orientation of the counselor were demonstrated to be instrumental in the decisions made by the client.
The application to education has a large robust research tradition similar to that of therapy with studies having begun in the late 1930s and continuing today (Cornelius-White, 2007). Rogers described the approach to education in Client-Centered Therapy and wrote Freedom to Learn devoted exclusively to the subject in 1969. Freedom to Learn was revised two times. The new Learner-Centered Model is similar in many regards to this classical person-centered approach to education. Rogers and Harold Lyon began a book prior to Rogers death, entitled On Becoming an Effective Teacher--Person-centered Teaching, Psychology, Philosophy, and Dialogues with Carl R. Rogers and Harold Lyon, which was completed by Lyon and Reinhard Tausch and published in 2013 containing Rogers last unpublished writings on person-centered teaching. Rogers had the following five hypotheses regarding learner-centered education:
In 1970, Richard Young, Alton L. Becker, and Kenneth Pike published Rhetoric: Discovery and Change, a widely influential college writing textbook that used a Rogerian approach to communication to revise the traditional Aristotelian framework for rhetoric. The Rogerian method of argument involves each side restating the other's position to the satisfaction of the other. In a paper, it can be expressed by carefully acknowledging and understanding the opposition, rather than dismissing them.
The application to cross-cultural relations has involved workshops in highly stressful situations and global locations including conflicts and challenges in South Africa, Central America, and Ireland. Along with Alberto Zucconi and Charles Devonshire, he co-founded the Istituto dell'Approccio Centrato sulla Persona (Person-Centered Approach Institute) in Rome, Italy.
His international work for peace culminated in the Rust Peace Workshop which took place in November 1985 in Rust, Austria. Leaders from 17 nations convened to discuss the topic "The Central America Challenge". The meeting was notable for several reasons: it brought national figures together as people (not as their positions), it was a private event, and was an overwhelming positive experience where members heard one another and established real personal ties, as opposed to stiffly formal and regulated diplomatic meetings.
Some scholars believe there is a politics implicit in Rogers's approach to psychotherapy. Toward the end of his life, Rogers came to that view himself. The central tenet of a Rogerian, person-centered politics is that public life does not have to consist of an endless series of winner-take-all battles among sworn opponents; rather, it can and should consist of an ongoing dialogue among all parties. Such dialogue would be characterized by respect among the parties, authentic speaking by each party, and - ultimately - empathic understanding among all parties. Out of such understanding, mutually acceptable solutions would (or at least could) flow.
During his last decade, Rogers facilitated or participated in a wide variety of dialogic activities among politicians, activists, and other social leaders, often outside the U.S. In addition, he lent his support to several non-traditional U.S. political initiatives, including the "12-Hour Political Party" of the Association for Humanistic Psychology and the founding of a "transformational" political organization, the New World Alliance. By the 21st century, interest in dialogic approaches to political engagement and change had become widespread, especially among academics and activists. Theorists of a specifically Rogerian, person-centered approach to politics as dialogue have made substantial contributions to that project.
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Carl Rogers served on the board of the Human Ecology Fund from the late 50s into the 60s, which was a CIA-funded organization that provided grants to researchers looking into personality. In addition, he and other people in the field of personality and psychotherapy were given a lot of information about Khrushchev. 'We were asked to figure out what we thought of him and what would be the best way of dealing with him. And that seemed to be an entirely principled and legitimate aspect. I don't think we contributed very much, but, anyway, we tried.' ".