{"id":5328,"date":"2025-09-20T06:00:00","date_gmt":"2025-09-20T11:00:00","guid":{"rendered":"https:\/\/educationalrenaissance.com\/?p=5328"},"modified":"2025-09-20T11:09:53","modified_gmt":"2025-09-20T16:09:53","slug":"3-practices-to-help-classical-educators-make-the-most-of-positive-psychology","status":"publish","type":"post","link":"https:\/\/educationalrenaissance.com\/2025\/09\/20\/3-practices-to-help-classical-educators-make-the-most-of-positive-psychology\/","title":{"rendered":"3 Practices to Help Classical Educators Make the Most of Positive Psychology"},"content":{"rendered":"\n

Among the modern areas of research we at Educational Renaissance work on is the area of positive psychology. While it is not a recent development in psychology, it differs in many ways from earlier developments in psychology that most people are familiar with, especially those who have taken general psychology in their high school or college studies. While none of the three of us are trained experts or practitioners in psychology, the field as it pertains to its significant concepts does not require specialized knowledge to apprehend what is most pertinent to our goals in classical Christian education.<\/p>\n\n\n\n

The idea behind positive psychology is contained in the adjective \u201cpositive.\u201d It\u2019s not about trying to be positive or optimistic. Positive psychology is an intentional departure from a focus almost solely on diagnosing and treating psychological pathologies. This shift saw research begin to investigate concepts like wellbeing, excellence and human flourishing. Instead of viewing every human as containing a set of psychological pathologies, there emerged a view that a human could be coached and counseled towards a better version of themselves.<\/p>\n\n\n\n

In this article, we will consider the history and key figures of positive psychology and relate this work to some practical practices we can use in our classrooms. In many ways, positive psychology promotes many of the ideals of classical education and some of the tenets of a biblical worldview. Yet, there may be ways in which we should critically examine this work to capture what is most valuable, while clearly defining points of tension with a Christian perspective.<\/p>\n\n\n\n

History of Positive Psychology<\/h2>\n\n\n\n

We can actually trace the main concepts of positive psychology back to the work of ancient philosophers, such as Plato and Aristotle<\/a>. These philosophers sought to articulate what it means to live a good life, which is aimed at achieving happiness<\/a> or eudaimonia<\/em> (\u03b5\u1f50\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03af\u03b1). In the Phaedrus<\/em>, Plato shares the story of a charioteer driving two winged horses each having an opposite character. The charioteer must train the noble horse so that the horse full of vices cannot lead the chariot astray. Similarly, Aristotle in his Nichomachean Ethics<\/em> lays out the pathway to eudaimonia<\/em> via the acquisition of virtues which are acquired through the practice of habits<\/a>. These virtues or excellences (aretai<\/em>) leading to a life marked by happiness or joy is what modern positive psychology seeks to promote.<\/p>\n\n\n\n

Maslow\u2019s Hierarchy<\/strong><\/p>\n\n\n\n

Abraham Maslow, famous for the hierarchy of needs, set a course towards health in his groundbreaking work Toward a Psychology of Being<\/em> (1968). In this he notes that psychology had up to that point been inclined to treat \u201csickness.\u201d In the Freudian framework, the individual and the therapist ask the question, \u201cHow do I get unsick?\u201d But what if the interior person can be aimed towards higher values and principles? Can a person be pointed towards a new question, \u201cHow do I get healthy?\u201d Maslow famously quipped, \u201cIt is as if Freud supplied us the sick half of psychology and we must now fill it out with the healthy half\u201d (Toward a Psychology of Being<\/em> 5). Aiming towards health is a worthy aim and a good corrective to the dominant model of psychology of his time.<\/p>\n\n\n\n

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What Maslow developed was a theory that aimed to explain human motivations towards peak experiences. Why do some people aim for excellence and actually achieve satisfying results? Most people languish in a state of unfulfilled potential despite having a sense of motivation towards certain goals in life. He developed a hierarchy of needs, depicted with a pyramid in most expositions of his model. The five levels begin at the base with physiological needs like food and shelter. Above this are safety needs such as job security. He identifies love and belonging as the next level, which includes family and friendship. Esteem is the penultimate level including concepts such as respect, status and recognition. Finally the tip of the pyramid is self-actualization where an individual achieves meaningful goals. Maslow did not consider that one progress linearly through this hierarchy, nor that the categories were rigid. Multiple levels of needs can be satisfied, for instance, by landing a job that fulfills physiological and safety needs while also being an achievement of one\u2019s potential.<\/p>\n\n\n\n

Christians have not been entirely comfortable with Maslow\u2019s work. The hierarchy of needs, where one must address basic need before arriving at a place of self-actualization seems to miss the mark when it comes to understanding our nature as fallen beings in need of salvation accomplished by another individual\u2014Christ Jesus. McCleskey and Ruddell critically evaluate Maslow\u2019s theory of motivation from a biblical worldview. In their assessment, they find his theory actually offers little of actual help. \u201cSo, there is no real hope in Maslow\u2019s approach beyond a vague belief in a secular, utopian, theoretical possibility\u201d (\u201cTaking a Step Back\u2014Maslow\u2019s Theory of Motivation: A Christian Critical Perspective<\/a>,\u201d JBIB<\/em> 23 [2020] 14). A fundamental flaw seems to be the individualistic paradigm. Even though connection to others is included in the hierarchy, family and friendship seem to be expressed as a need that support personal achievement. A biblical vision of life fulfilment seems to reverse this, as a deepening walk with Christ brings one closer to God and others.<\/p>\n\n\n\n

In fairness to Maslow, he was not aiming to develop a theory that adhered to Christian theology, and in some respects, we can perceive that some basic elements of his theory can be connected to Christian practices. The Bible showcases a variety of personal spiritual disciplines\u2014such as prayer, meditation, fasting, and giving\u2014that foster spiritual growth and a deeper connection to Christ. There seems to be a simplified hierarchy of the disciplined life at the base and greater freedom at the pinnacle. Interestingly, the Christian disciplines seem to promote abstinence from elements of Maslow\u2019s hierarchy\u2014fasting, solitude, humility\u2014on the journey to spiritual fulfilment.<\/p>\n\n\n\n

Seligman and Peterson on Core Virtues<\/strong><\/p>\n\n\n\n

A different take on human flourishing was articulated by Martin Seligman and Christopher Peterson in the book Character Strengths and Virtues: A Handbook and Classification<\/em> (2004). Here they apply historical and cultural analysis to identify six core virtues that seem to have a high amount of similarity across different cultures. These core virtues\u2014courage, justice, humanity, temperance, transcendence, wisdom\u2014aggregate other similar virtues, such that we might consider these master virtues that entail other excellence qualities. Whether we fully agree with the listing or definitions of these core virtues, it is interesting to see a shift towards values that would be appreciated within both classical and Christian spheres.<\/p>\n\n\n\n

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Botticelli\/Pollaiuolo, “The Virtues” (circa 1471) tempera on oil<\/figcaption><\/figure>\n\n\n\n

The six core virtues are spelled out in detail by Seligman and Peterson. Courage is \u201cthe capacity to overcome fear\u201d (Character Strengths<\/em> 36) that is manifested not only in the physical sphere, but also in the moral and psychological spheres. They note that courage is not only seen in single acts of courage but also in persistent or chronic spans of courageousness. Additionally, courage is readily seen in heroic examples of the soldierly type, however it is most often an internal state pertaining to things like motivations and decisions.<\/p>\n\n\n\n

Justice connotes fairness that is often associated with equity and equality. This virtue can manifest itself differently in collectivist versus individualistic cultures. Concepts of justice can skew towards merit-based reward systems and need-based systems. What seems to transcend this cultural divide is that justice is prevalent in traits like \u201cfairness, leadership, citizenship, and teamwork\u201d (37).<\/p>\n\n\n\n

Seligman and Peterson classify the third virtue as \u201chumanity,\u201d defining this as \u201cthe virtues involved in relating to another.\u201d Concepts such as generosity and altruism are central to this virtue. They write, \u201cWe are quite capable of and often willing to engage in acts of generosity, kindness, or benevolence that are consensually recognized and valued and that elevate those who witness them\u201d (37-38).<\/p>\n\n\n\n

Temperance is \u201cthe virtue of control over excess.\u201d Seligman and Peterson include in this virtue concepts pertaining to abstinence from various appetites such as eating, drinking and sex, general self-restraint, and the ability to regulate one\u2019s emotions. \u201cThus,\u201d they write, \u201ctemperance is a form of self-denial that is ultimately generous to the self or others\u2014prudence and humility are prime examples\u201d (38). I think their inclusion of the word \u201cgenerous\u201d provides a positive hue to what might otherwise be construed as potentially harmful to self.<\/p>\n\n\n\n

Transcendence can be difficult to define. Seligman and Peterson borrow from Kant and call this \u201cthe connection to something higher\u2014the belief that there is meaning or purpose larger than ourselves\u201d (38). People can feel this when they look up at the expanse of stars in the night sky or stand on the beach by the ocean, feeling a sense of the immensity of the universe and our own smallness within it. There is a sense of awe, however, in this perception of one\u2019s insignificance that has an uplifting effect.<\/p>\n\n\n\n

Wisdom is a virtue that has classical and Christian traditions associated with it. Seligman and Peterson call wisdom \u201ca form of noble intelligence\u201d that can be described as \u201cknowledge hard fought for, and then used for good\u201d (39). The enumerate strengths included within this virtue such as creativity, curiosity, judgment and perspective.<\/p>\n\n\n\n

The turn to virtues as a marker of human flourishing has been found to be more consistent with a biblical worldview than what we found with the hierarchy of needs. We see similar kinds of character traits listed in the virtue lists of Paul\u2019s letters (e.g., Col. 3:12-13). There is a practical wisdom that connects the biblical tradition with the same kind of classical virtue ethic of the ancient philosophical tradition we investigated earlier.<\/p>\n\n\n\n

Csikszentmihalyi on Flow<\/strong><\/p>\n\n\n\n

A final figure who has contributed significantly to our understanding of positive psychology is Mihaly Csikszentmihalyi (pronounced \u201cme-high chick-sent-me-high\u201d). Famous for the term \u201cflow<\/a>,\u201d he has studied the internal experience of high performance. Instead of looking at the character traits we are aiming for (virtues) or the pyramid of requisite conditions to achieve high performance (hierarchy of needs), by looking at the feeling of optimal performance, he has attempted to articulate a common human experience. We often think of high performance as the domain of peak experiences, such as winning a tournament or being awarded a Nobel prize. However, getting \u201cinto the zone\u201d is something children experience when they are absorbed in play. This differentiates achievement from the cognitive state of high performance.<\/p>\n\n\n\n

It’s one thing to describe a common shared experience, and another to figure out how one can enter into this state. Flow is a state of complete immersion in an activity such that one experiences a state of effortless concentration and timelessness. Some of the factors the lead to a state of flow come from 1) the optimization of requisite skill and perceived challenge, a state described by Vygotsky as the Zone of Proximal Development<\/a> (ZPD), and 2) the amount of personal motivation to engage in a task. In other words, this is a goal-oriented activity that matches skill to challenge. As Csikszentmihalyi describes it:<\/p>\n\n\n\n

\n

\u201cThe pursuit of a goal brings order in awareness because a person must concentrate attention on the task at hand and momentarily forgoes everything else. These periods of struggling to overcome challenges are what people find to be the most enjoyable times of their lives\u201d (Flow<\/em> 6).<\/p>\n<\/blockquote>\n\n\n\n

Notice how the word \u201cstruggle\u201d implies that at times there might be feelings of strain or even pain in the experience. Csikszentmihalyi describes how a swimmer might feel aching muscles whilst fully absorbed in training. An author might feel a sense of mental strain while fully absorbed in typing out the next moment in the emerging plot of a novel.<\/p>\n\n\n\n

Csikszentmihalyi himself sees connections between the classical tradition and what he calls \u201cthe flow of thought.\u201d Jason Barney, in his book The Joy of Learning<\/em>, expands on this with a view to how to incorporate the concepts of flow in the classical classroom. In many respects, the work being done on deliberate practice stems from the idea of flow. The sense of effortless absorption in a task actually comes through applied effort in skills development.<\/p>\n\n\n\n

Practices for Classical Educators<\/h2>\n\n\n\n

Having looked at the history of positive psychology, especially through an examination of three prominent figures, we can make some generalizations that will be helpful for classical educators. To begin with, the idea that psychology has something to contribute to our understanding of healthy internal processes provides us with some grounding to move away from solely viewing the person as a set of potential psychological disfunctions. Many students and parents self-diagnose things like ADHD, anxiety and depression. Understandably, many people react to negative feelings by trying to understand what is going on at a mechanistic level internally. Regrettably, individuals who lock in on such concepts can rely on misconceptions of these disorders, blaming them for deficiencies in knowledge and skills, and then limit their full engagement in productive practices that would cultivate positive feelings about their work and their selves. This does not mean that we would caution individuals from seeking help from qualified professionals. But interestingly, these professionals would actually prescribe some of the very practices associated with positive psychology\u2014techniques to enhance singular focus, quite meditation, and deliberate practice.<\/p>\n\n\n\n

Practically, there are several ways we can bring concepts of positive psychology into our classrooms in highly productive ways. First, cultivate virtues through well-planned habit training. For instance, when we think about temperance, it is rather difficult simply to tell students to be more self-controlled. So we need to put in the work of articulating what this looks like in daily life. We might choose some daily practices like sitting in \u201cready position\u201d or organizing their locker. We support their efforts by succinctly describing the habit (two feet on the floor, back straight, energetic face) and reinforcing this consistently over the span of several days and weeks. It\u2019s wonderful to see how a positive feeling about their work emerges as they are coached in what it looks like to work effectively in a classroom. Self control leads to self satisfaction.<\/p>\n\n\n\n

Second, the disciplined life leads to higher orders of freedom and privilege. I think this may be what Maslow was attempting to describe, even though I think his hierarchy of needs is flawed in many ways. There\u2019s something biblical about a shift in our thinking. The person who disciplines themselves to read scripture and pray daily gains the privilege of a closer walk with God and experiences freedom in Christ more consistently. The same can be said for more mundane aspects of life. The person who learns to effectively budget their income gains freedom to spend their money according to the plan they\u2019ve set out. The athlete who has disciplined their body through regular training can run faster and farther through less effort. So, when we are training our students to \u201cshow their steps,\u201d this disciplined approach in mathematics leads to great freedom in understanding mathematical processes and the privilege of working on higher orders of mathematical concepts.<\/p>\n\n\n\n

Third, being more rigid on skills development up front leads to the experience of flow later. There are indeed better ways of doing things, and teaching these ways early assist students to fly higher long term. For instance, teaching students how to create flash cards on paper and being insistent on regular daily review is a skill that helps students learn things like vocabulary, math formulas and historical information in a thorough way. I used to think this was a nice add on for students to use if they had time and inclination. But over the years, I\u2019ve seen the pattern that students who really thrive have put this tool into practice regularly. So this, for me, is no longer a nice add on but a first-order practice. You can think of other practices like showing steps in math, formatting a page in MLA format and sentence diagramming that cause early sweat but aim towards mastery, which entails greater ease and joy later.<\/p>\n\n\n\n

It is interesting how positive psychology has championed the cause of encountering challenge and doing hard things. An impression some might have of positive psychology is that people need to boost their internal attitudes artificially by maybe telling themselves they’re great. Instead, much of the literature points toward how valuable challenge, grit and discipline are in cultivating a life of ease and happiness. Hopefully this brief overview of positive psychology gives you a few insights and practical tools that helps you to explore this field more.<\/p>\n\n\n\n

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Others perhaps remember the failure of last year with some measure of shame and regret. 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