This chapter discusses multicultural humanistic psychology, which is a theoretical foundation that seeks to engage the culturally relative self-actualization processes of the individual and community through the diverse spectrum of multicultural facets, so that wellbeing and social and emotional intelligences flourish. This paradigm synthesizes the strengths of both humanistic psychology and multicultural paradigms to support clinicians and educators in engaging with phenomena in the rapidly changing world. Multicultural humanistic psychology is not about validating Western cultural paradigms so that a new theory can be prepackaged and distributed globally. Rather, it is a way to awaken the potential of consilience, to recognize and transcend limitations, and acknowledge that together the fields are more relevant to global challenges. This paradigm guides the further discussions on social and emotional intelligences.

This chapter is a unique contribution to the social and emotional intelligences discourse. Culturally relative self-actualization is defined as the transcendence of basic physiological, psychological, and self or group-fulfillment needs that are meaningful and defined by a person’s cultural paradigm. Within a cultural paradigm, the person’s specific living contexts must be taken into account, as many do not have the privilege or ease of satisfying needs as readily as others. This chapter demonstrates how social and emotional intelligences support culturally relative self-actualization.

This chapter introduces readers to the history and concept of social and emotional intelligences. Readers explore the spectrum of social and emotional intelligences that are associated with holistic processes within the organism to understand emotional states, develop social awareness, regulate emotional states, develop empathy, make growth-promoting decisions, and form diverse relationships. The author situates this discussion within a multicultural framework by expanding definitions to be inclusive of diverse cultural perspectives.

This chapter serves as a guide for heuristic inquiry into the social and emotional intelligences. The intent is for readers to come to know their relationships and emotions in ways that appreciate them as phenomena, where there is always something to be discovered. Heuristic inquiry offers a discovery process for application to a concerning or meaningful issue or challenge, which are associated with emotional experience. This allows readers to develop their own social and emotional intelligences to increase the quality of their lives and the effectiveness of their personal and professional endeavors.

Psychiatry and clinical psychology are closely related disciplines, and both overlap and affect each other. However, psychiatry is also substantially influenced by more basic psychological theories. Learning theories starting with behavioral concepts have been used for understanding and treating anxiety and addiction, for example. Cognitive theory has had a major impact on treatments for depression and psychosis. Therefore, in this chapter, we will present five psychological theories (psychoanalysis, behaviorism, cognitive theory, social learning, and mindfulness-based concepts) that we regard as historically most influential and useful for psychiatry. In addition, the stress-vulnerability model and the humanistic psychology approach will be outlined. The former provides a general etiological model of almost all psychiatric disorders, whereas the humanistic ideas help conceptualize and establish therapeutic stance and a good client–provider relationship.

Before we can understand the present state of the psychology of religion – with its frequent emphasis on empirical data – it can be helpful to understand the field’s history. The prominent theoreticians that we explore in this chapter – James, Freud, Jung, Maslow, Fromm, Allport, Becker, Frankl, and others – remain influential in the twenty-first century, but they are also controversial. William James’ biography and writings show that debates about religion were never purely intellectual matters for the great scientist and philosopher. Freud’s theorizing on religion is discussed in detail, including his ideas on the origin and meaning of mystical religious experiences, the roots of theistic belief in wish-fulfillment, the notion of religion as a universal obsessional neurosis, and the assessment of the historical importance of religion for civilization. This discussion of Freud is followed by consideration of Carl Jung’s more sympathetic outlook on aspects of religion. The chapter concludes with a comprehensive discussion of the many ways humanistic and existential thinkers have studied religion and spirituality.