A comparison of the Ideas of William James and the Teachings of Christ Essay Example for Free

A comparison of the Ideas of William James and the Teachings of Christ Essay William James had an incisive insight about a number of intellectual and psychological dealings. He was a trained medical doctor yet he excelled in the field of philosophy and wrote enormously about his thoughts and ideas. Pragmatism, Meaning of Truth as a Sequel to Pragmatism, Pluralistic Universe, and Varieties of Religious Experiences are considered as the major philosophical premises proposed by William James. The ideas of Pragmatism demand scrupulous attention to understand. As per William James, the meaning of an idea or a proposition or a thought lies in its observable practical consequences. Hence the idea under proposition must exhibit this quality of direct practical results. He believes that a thought or an idea must always be based on the verity of faith. He writes: A fact [may] not come at all unless a preliminary faith exists in its coming†¦ Faith in a fact can help create the fact. (James, The Will to Believe, 1897) Therefore trust and idea are sometimes inter-reliant and may often cease to exist without each other. He opines that the truth or falsity of a judgment depends on the obtainment of the expectations that follow the judgment under question. For a judgment to comply with this, one needs to be pragmatic [= as a matter-of-fact] in his approach towards the events which are going to be judged. We can also see a contrast between his thoughts when he constantly vacillates between science and religion. The general credence that religious experiences involve a supernatural domain, on the whole, is somehow remote to science. However, to the individual human being these remote things are accessible as their driving force is faith and not empirical examination. James tries to bridge this gap between science and religion. The difference between the scientific principles and religious beliefs are woven to arrive at a multipart thinking procedure which we can call as the â€Å"Science of Religion†. He wrote about this as follows: Religious experience, in other words, spontaneously and inevitably engenders myths, superstitions, dogmas, creeds, and metaphysical theologies, and criticisms of one set of these by the adherents of another. Of late, impartial classifications and comparisons have become possible, alongside of the denunciations and anathemas by which the commerce between creeds used exclusively to be carried on. We have the beginnings of a â€Å"Science of Religions,† so-called; and if these lectures could ever be accounted a crumb-like contribution to such a science, I should be made very happy. (James, The Varieties of Religious Experiences, Lecture XVIII) These thoughts point towards that eternal question of can there be a God who created this universe? A pragmatist, such as James Williams, would say â€Å"Yes, there indeed must be an empirical God who made all this universe provided the consequences are proved or the relations established†. That, simply put, is another state of perplexity where the vision of identifying the ‘Cause’ and ‘Effect’ may cease to exist. Now let us examine what pure religion and religious thoughts or philosophies (sans James Williams! ) say about such perplexities of life. The Bible and the preaching of Jesus Christ and other religious foundations categorically decline the right to question. They demand absolute ‘surrender’ in order to get absolute ‘delight’. The teachings of Jesus must be quoted here: Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash. (Matthew 7:24-27) The teachings of Christ demands unquestionable faith in the supernatural in order to attain absolute delight. This absolute delight or state of freedom is in total contrast to what we have seen so far in the flow of William James’ ideas. However there is one similarity: That both the schools of thoughts agree to the fact that humanity is something which, neither needs to be empirically analyzed nor pragmatically accepted. The laws of both pragmatism and religion bend and tend to converge at one solitary point and this point of convergence is diligently referred to as ‘Kindness’. Historically, William James lived in the 19th Century. (January 11, 1842 August 26, 1910) During this period of time America was witnessing the industrial revolution and started emerging as the international power. It was also that phase of the history when the country was reeling under aftereffects of the Civil War and the laborer strikes. The ideas of William James were widely accepted from both laymen and intellectuals alike. The very concepts of ‘Pragmatism’, â€Å"Will to Live’, ‘Pluralistic Universe’ and ‘A Study in Human Nature’ were regarded as the new hopes amidst turbulent times. Even though the dynamics of the contemporary society have changed immeasurably, I still feel some of James’ ideas would be contentedly accepted. Economical imbalances (Read: The Recession), and religious conflicts (Read: Fundamentalists/Extremists) have rendered a sense of cynicism. The thoughts of William James will surely be a respite if understood and implemented diligently. The astute adoption is the key as James writes: The art of being wise is the art of knowing what to overlook. (William James The Principles of Psychology, 1890) Let us hope better sense prevails upon the humanity and the thoughts of William James guide us through the testing times. References William James, The Will to Believe, 1897 William James, The Varieties of Religious Experiences, Lecture XVIII Bible, Matthew 7:24-27 William James The Principles of Psychology, 1890

The Themes in Oedipus Rex Essays -- Oedipus the King Oedipus Rex

The Themes in Oedipus Rex  Ã‚  Ã‚  Ã‚        Ã‚   Sophocles’ tragedy, Oedipus Rex, contains one main theme, which this essay will consider. The theme is the general doctrine or belief implicit in the drama, which the author seeks to make persuasive to the reader (Abrams 170).    In â€Å"Sophocles’ Moral Themes† Robert D. Murray Jr. cites a critic who is strictly moralist in the interpretation of the theme of Oedipus Rex:    Let C. M. Bowra speak for the moralists:    The central idea of a Sophoclean tragedy is that through suffering a man learns to be modest before the gods. . . . When [the characters] are finally forced to see the truth, we know that the gods have prevailed and that men must accept their own insignificance.    In short, for Bowra, the essence of each play of Sophocles is a message urging humility and piety (45).    Van Nortwick, seemingly in support of Bowra, describes Oedipus’ tragic flaw as something equivalent to the lack of modesty before the gods which Bowra refers to:    As ruler, he is a father to Thebes and its citizens, and like a father he will take care of his â€Å"children.† We see already the supreme self-confidence and ease of command in Oedipus, who can address not only other people’s children as his own, but also be a father to men older than he is. But beyond even this there is, in the sretched posture of the citizens, the hint of prostration before a deity. We are â€Å"clinging to your altars,† says the priest. . . . That he also exudes a godlike mastery in the eyes of his subjects only strengthens the heroic portrait. . . .(21-22).    The â€Å"godlike mastery† to which Van Nortwick refers is the same mastery which Creon in his final lines designates as the cause of the... ...of Oedipus Rex, edited by Michael J. O’Brien. Englewood Cliffs, NJ: Prentice-Hall, Inc., 1968.    Jevons, Frank B.   â€Å"In Sophoclean Tragedy, Humans Create Their Own Fate.† In Readings on Sophocles, edited by Don Nardo. San Diego, CA: Greenhaven Press, 1997.    Murray, Robert D. Jr. â€Å"Sophocles’ Moral Themes.† In Readings on Sophocles, edited by Don Nardo. San Diego, CA: Greenhaven Press, 1997.    â€Å"Sophocles† In Literature of the Western World, edited by Brian Wilkie and James Hurt. NewYork: Macmillan Publishing Co., 1984.    Sophocles. Oedipus Rex. Transl. by F. Storr. no pag. http://etext.lib.virginia.edu/etcbin/browse-mixed new?tag=public&images=images/modeng&data=/texts/english/modeng/parsed&part=0&id=SopOedi    Van Nortwick, Thomas.   Oedipus: The Meaning of a Masculine Life. Norman, OK: University of Oklahoma Press, 1998.   

Chanel’s Exhibition Compared to Vermibus Essay

Two exhibitions, both held during October 2012, will form the bases of this comparative essay. Chanel’s fashion photography exhibition entitled ‘The Little Black Jacket: Chanel’s Classic Revisited’ held at the Saatchi Gallery 12th October – 4th November 2012, and Vermibus’ display of appropriated adverts called ‘Unmasking Kate’ shown at the Moniker Arts Fair 11th -14th October 2012 will be used to explore the links each exhibition has to the themes of advertising and celebrity. ‘The Little Black Jacket: Chanel’s Classic Revisited’ is a celebration of the ‘timelessness’ (Saatchi, 2012) that is the Chanel jacket first introduced in 1953 (Armstrong, 2012), which Karl Lagerfeld, the creative director for Chanel, has revamped for the twenty-first century. ‘The Chanel jacket is a man’s jacket which has become a typical feminine piece†¦Ã¢â‚¬â„¢ (Lagerfeld cited Making of- The Video, 2012), co-writer and photographer for the exhibition Lagerfeld, articulates the versatility of the garment, which is a key theme expressed throughout the show. The exhibition consists of 113 photographs of celebrities modelling (Saatchi, 2012) the jacket to which the entire exhibition is a tribute to (Saatchi, 2012). In contention with the notion of product and brand celebration the Spanish-born artist Vermibus presented his ‘Unmasking Kate’ series at the Moniker Arts Fair, ‘†¦now in its third year, the fair†¦[of] contemporary artists with urban roots†¦[is] an assembly united by a desire to rebel’ (Spence, 2012). Amongst the rebels is street artist and ex-branding photographer turned contemporary artist (lamono, 2012), Vermibus. The principle of his work is the appropriation of designer advertising posters found publically, as a statement against the image of our materialistic consumer driven society (Finucane, 2012). The title of Vermibus’ current series ‘Unmasking Kate’ refers to both his method of appropriating the posters and to his subject, namely the model Kate Moss. Vermibus argues that he uses Moss’s image ‘†¦because she has been the flagship of fashion for the last 20 years’ (Lamono, 2012) and is therefore an easily recognizable icon of modern fashion and consumer society ‘Kate Moss †¦had to construct thousands of masks to hide her fears†¦ [she] internalized those masks from the beginning and we bought them all†¦Ã¢â‚¬â„¢(Lamono, 2012) Vermibus reveals his ideas about masks fueled by the advertising industry. He further uses Moss’ image to show, simultaneously, the vulnerability of the human subject and the medias exploitation of the notion of celebrity. This theme parallels the way Andy Warhol used Marilyn Monroe’s image after her death (Modern Masters: Andy Warhol, 2010). Likewise, the Chanel exhibition echoes some Warhol themes, yet using the celebrity image to celebration its brand and product originally from the 1950’s (Modern Masters: Andy Warhol, 2010). The exhibitions work on Warhol themes differently either to criticize or celebrate advertising and product branding (Modern Masters: Andy Warhol, 2010). The title of the exhibition ‘The Little Black Jacket: Chanel’s classic revisited’ uses a play on the now clichà ©d notion of ‘the little black dress’ this seemingly playful reference to an item that Coco Chanel arguably made ubiquitous in 1926 (Fritz, 2012) as ‘a uniform for all women of taste’ (Crystal, 2007) carries the suggestion that the redesigning of the Chanel jacket has caused the garment to become as revolutionary and versatile as the little black dress and thus deserves the same universal appeal and fashionable credibility. This is further reflected in the exhibition’s promotional use of words such as ‘classic’ (Armstrong, 2012), ‘iconic’ (Saatchi, 2012) and ‘timeless’ (The Exhibition Opening – The Film, 2012), phrases often made in reference to the little black dress, conveying the item as an essential part of both a man and woman’s collection, in this way almost surp assing the success of the little black dress. Despite their difference, the most prominent connection between both exhibitions is the use of fashion photography. While Vermibus appropriates already publish photographic based adverts, Lagerfeld endeavours to create a series of fashion photographs, seemingly ready for an advertising campaigns (fig:1) sans the alluring taglines and buyer information. However, perhaps text is not necessary in conveying advertising messages: ‘As advertising has become so subject to the influence of photography that in some cases it is nothing other than fashion photography in its pure form.’ (Zahm, 2003 p.267) Lagerfeld’s photography could, therefore, be read as adverts for the Chanel jacket. This is illustrated in the use of a shallow depth of field added to the blank studio backdrop, uniform in all of Lagerfeld’s shots and reminiscent of many advertising campaigns. The technique seems to encourage the viewer to read the model as the main focus of the shot. The positioning of the models, strictly following the rule of thirds in all displayed images, seems actively styled to further accentuate the Chanel jacket as it is after all the subject of the photographic exhibition and perhaps the product to be endorsed. Looking at the images from this angle makes the work seems more sinister; putting the gallery viewer in the position of a consumer. Vermibus’ acquired advertising posters are often comparable in style and content to those featured in the Chanel exhibition. The Vermibus technique involves the systematic removal of layers of gloss and colour from the face of the models (fig:2) using solvents such as white spirit ‘in a unique painting counter-action’ (Open Walls Gallery, 2012) creating gestural, painterly brush marks reminiscent of Lucian Freud ‘s ‘naked’ series (fig:3). This method of working directly on to the photographic image creates an interesting juxtaposition between the flat, glossy, original photographic elements left untouched in the clothe and hair of the advert compared to the textured, painterly brush marks and colours crated by the solvents application on the glossy flesh of the models image (Finucane, 2012). This all helps to convert the adverts ‘†¦flawless and sanitized icons†¦into harrowing and contorted figures evocative of ‘Francis Bacon’s seminal works’ (Finucane, 2012) (fig:4). Through this treatment Vermibus is trying to uncover the essence of the figures by ‘dehumanizes those figures †¦ trying to find the aura of the individual, the personality that was lost†¦Ã¢â‚¬â„¢(Moniker Art Fair, 2012) in the world of advertisement, which seems in direct contention with the image and brand driven concept of the Chanel exhibition. Nonetheless, a form of distortion is also evident in the instillation part of the Chanel exhibition (fig:5), large glass etched version of selected prints create intertextual connections to the work of pop artist Roy Lichtenstein (fig:6) namely in the use of the pixelated bendy dots and primary colours. Through pixelating the benday dots Lagerfeld seems to marry a nostalgic past of image reproduction with modern-day digital innovations. This mirrors the merging of past and present in fashion exhibition. The link to Pop Art is further contextualised as the original Chanel jacket would have debuted around the time that the pop art movement was emerging (Gersh-Nesic, 2012). Unlike many Pop artists and Lagerfeld’s work, Vermibus eradicates branding from his work. Then returns the adverts to their original places in the advertising shelters as ‘gifts for the passers-by’ (Moniker Art Fair, 2012 p.19). As he stats that ‘private companies have taken over these spaces and what I want to do is return them to the public’ (Lamono, 2012). Chanel’s exhibition in this way also stands in contrast to the notion that a luxury brand ‘buys its way into our public spaces [and it] must be passively accepted as a one-way information flow.’ – (Klein, 2002). This is an argument held and expressed within the work of Vermibus. Instead of following this traditional model of advertising which relies heavily and spend vast amounts of money on limited single-way communication advertising (Jackson, 2009), Chanel arguably used a credible gallery to advertise under the guise of culture enrichment; a ‘more interactive, experiential and customised communication’ (Jackson, 2009, p. 273). However, Anderson (2000) argues that shows like this ‘illustrates [the] approaches taken by those in the commercial sphere, who are completely unfettered by museological traditions’ (Anderson, 2000, p.386). However, the Saatchi gallery; was set up by Charles Saatchi like many ‘high net worth individuals who operate their collections like museums for the public’ (picassomio.com) thus needs not to uphold traditions of the museum and is not duty bound to provide advertisement-free exhibitions. This may seem like devious undercover advertising ‘†¦however visitors will construct their own coherence†¦.which may or may not comply with that of the curator†¦'(Hooper-Greenhill, 2000, p.7) thus the advertising undertones of the exhibition may be passively accepted or rejected by viewers. In this way Chanel opens the flow of communication, although, arguably ‘even the best fashion photography is still an industry in service of industry’ (Zahm, 2003, p.265). Therefore, in blurring the lines between free cultural experiences and marketing gimmicks Chanel is clearly attempting to increase their revenue, as Lagerfeld affirms ‘I am not a commercial person †¦ but the final complement is†¦when you buy [the product]’ (The World of Karl Lagerfeld, c.2010). The fact that Lagerfeld’s creative and corporate elements merge in the exhibition is sinisterly convenient ‘†¦it is undeniable that the motivations of designers to co-operate with curators in having their work displayed in museums are largely about prestige, self-promotion and profit’ (Anderson, 2000, p. 375) marring the impression of such exhibitions as nothing more than an oblique advertising campaign. The ‘anti-publicist’ (Lamono, 2012) Vermibus’ illustrates his distain for the advertising industry which Lagerfelds work seems to represent, ‘the brands goal is to remove the model’s identity†¦the model is not a person any more but an image whose only value is for selling’ (Finucane, J. 2012). Vermibus’ ideas are reminiscent of the Situationist International’s concepts of the spectacle (Debord, 1957-61) equally, Vermibus’ appropriated posters carry strong connections to their notion of detournement ‘reusing preexisting†¦elements in a new ensemble’ (Debord, 1957-61). Thus Vermibus’ symbolic use of white sprit on adverts, can act as an allegory for reestablishing identity from the spectacle. This notion of brands taking over ones identity is also suggested in the Chanel exhibition video ‘†¦and with each person’s personality the jacket lives through them †¦Ã¢â‚¬â„¢ (Chloe Moretz cited in ‘The Exhibition Opening -The Film’ 2012) presenting the consumer product as a sort of symbiotic parasite using and replacing the identity of the wearer. This relates further to Williamson’s (1995) argument that ‘people are made to identify themselves with what they consume’ (Williamsons 1995 p.13). People become use brands and styles to project their identity through non-verbal communication thus: ‘Advertisements are selling us something else besides consumer goods†¦in providing us with a structure in which we and those goods are interchangeable, they are selling us ourselves.’ (Williamson, 1995 p13) This would explain why so many of the videos produced by Chanel surrounding the Black Jacket exhibition continuously stress the versatility of the jacket ‘†¦ You can do a lot with it†¦it suits everyone’ (Carine Roitfeld cited in Making of – The Video, 2012) conveying almost subliminally that people need to have this item that can fit their already established style; ‘the bohemian look, the Victorian look, the more kinda [sic] fun Kate Moss look†¦Ã¢â‚¬â„¢ (Chloe Moretz cited in The Exhibition opening -the film’ 2012) further promoting its value and illustrating the ‘cannibalistic’ nature of fashion (Zahm, 2003 p. 266), which feed into the spectacle (Debord,1957-61) by assimilating and reproducing the same items and feeling of desire within society. The Chanel exhibitions use of celebrity images differs to that a Vermibus, as it seems to reflect the wider marketing idea that using celebrity endorsements is a ‘strong marketing plus†¦Ã¢â‚¬â„¢ (Jackson, 2009 p191). Along side the photographers the behind the scenes film presents testimonials from celebrities ‘I consider it [the Chanel jacket] a prized possession. I feel very lucky’ (Sarah Jessica Parker cited in Making of- The Video, 2012) enticing the viewer to desire the item. Atkin (2010) contend that this is because humans are prehistorically ‘hardwired’ to want to glean information about how to become successful survivors by watching and copying the most successful in our society, i.e. the celebrities (Star Suckers, 2010). advertisers like Chanel are manipulating this evolutionary flaw to give ‘[a] product which initially has no meaning †¦.value by a person†¦who has a value to us†¦Ã¢â‚¬â„¢ (Williamson, 1995, p.31). In contrast, celebrities are utilized by Vermibus to liberate the human being from the celebrity ‘mask’ evoking sympathy from the audience however, it is not clear how much the celebrity image entices the viewer’s prehistoric urge and interest in Vermibus’ work. In conclusion the two exhibitions on the surface have very different and opposing motivations. However, on inspection both deal with similar themes of fashion photography, advertising and celebrity in different ways. Although it falls beyond the scope of this essay compare every element of the exhibitions it has attempted to demonstrate that Lagerfeld’s approach has strong advertising undertone, while Vermibus’ work is anti-publicist in nature. Therefore, despite displaying work at arts fair, with the purpose of promoting and selling his work, the artist maintains his anti-establishment ethos ‘Being at [an art fair] is another way to attack from within’ (Lamono, 2012) which conveys the fundamental difference between the two exhibitions; they both exploit the image of celebrities to draw attention to their work but while Vermibus’ ideology remains paramount it would seem that for Lagerfeld the financial gain is the principal purpose of the exhibition. References: Anderson, F (2000) ‘Museum as Fashion Media’, in Bruzzi, S. and Gibson, C. (eds.) Fashion Cultures: Theories, Exploration and Analysis. London : Routledge pp. 371-389. Armstrong, L. (2012) ‘Chanel’s Little Black Jacket: How Chanel split the fashion atom’, Telegraph [Online] Available at: http://fashion.telegraph.co.uk/news-features/TMG9602510/Chanels-Little-Black-Jacket-How-Chanel-split-the-fashion-atom.html (Accessed 3/12/2012 Crystal, (2007) Little Black Dress Quotes. Available at: http://no-white-marks.blogspot.com/2007/10/little-black-dress-quotes.html (Accessed: 3/12/2012) Debord, G. (1957-61) ‘Writings from the Situationist International’ in Harrison,C and Wood, P.J. (eds.) (2002) Art Theory 1900-2000. Oxford:Blackwell. pp.701-707 Finucane, J. (2012) New art New Ideas London: Moniker Arts Fair Fritz, M. (2012) A Short History of the Little Black Dress. [Online]. Available at: http://www.realsimple.com/beauty-fashion/clothing/dresses-skirts/little-black-dress-00000000046948/index.html (Accessed: 29/11/12) Gersh-Nesic, B. (2012) About.com. Available at: http://arthistory.about.com/od/modernarthistory/a/Pop-Art-Art-History-101-Basics.htm (Accessed: 08/11/12) Hooper-Greenhill, E (2000) Museums and Interpretation of Visual Culture London: Routledge Jackson, T. and Shaw, D. (2009), Fashion Marketing Hampshire: Palgrave Klein, N. (2002) No Logos. New York:Picador Lamono (2012) Vermibus, Attack From Within [Online]. Available at: http://lamonomagazine.com/hunter/vermibus-ataque-desde-dentro/ (Accessed 28/11/2012) Making of – the video,’ 2012, by Chanel [online] available at: http://thelittleblackjacket.chanel.com/en_GB/makingof (Accessed 16/11/12) Modern Masters: Andy Warhol – Documentary – Artist, (2010) by Alastair Sooke, UK [Online] available at: http://www.youtube.com/watch?v=sWU7I6fGpMI&feature=share&list=LLU15G_d3N4Dd14H85X-eCCg (Accessed: 08/11/12) Moniker Art Fair, (2012) Moniker Art Fair About. [Online] Available at: http://www.monikerartfair.com/2012/ (Accessed: 18/10/12) Open Walls Gallery (2012) Vermibus [Online] Available at: http://www.openwallsgallery.com/artist/vermibus (Accessed 15/11/12) Picassomio, General Art Articles[online]. Available at: http://www.picassomio.com/art-articles/what-is-the-difference-between-a-museum-and-a-gallery.html (Accessed: 28/11/12) Saatchi gallery (2012) The Little Black Jacket. [Online] Available at: http://www.saatchi-gallery.co.uk/current/the_little_black_jacket.php (Accessed: 15/11/12) Spence, R. (2012) ‘Go forth and multiply’, The Financial Times [Online] Avalible at: http://www.ft.com/cms/s/2/0a062f4c-1486-11e2-8cf2-00144feabdc0.html#axzz2EEPdaatD (Accessed: 14/11/12) Star Suckers, (2010) by Chris Atkins UK [DVD] The Exhibition Opening – The Film, (2012) by Chanel [Online] Available at: http://thelittleblackjacket.chanel.com/en_GB/exhibition/london (Accessed: 16/11/12) The World of Karl Lagerfeld, (c. 2010) by Anjali Rao China [Online] Avalible at: http://youtu.be/m0ljhBgy0Hc (Accessed 20/11/12) Williamsons, J (1995) Decoding Advertisements: Ideology and Meaning in Advertising. London: Marion Boyars Zahm, O. (2003) ‘On the Marked Change in Fashion Photography’, in Welters, L. and Lillethon, A. (eds.) (2007) The Fashion Reader. Oxford: Berg, pp. 263-269.

Explanation of Human Behavior - 867 Words

Psychology as the article states is â€Å"it is a broad discipline, essentially spanning subject matter from biology to sociology. Psychologists have doctoral degrees. They study the intersection of two critical relationships: one between brain function and behavior, and another between the environment and behavior. As scientists, psychologists follow scientific methods, using careful observation, experimentation and analysis. But psychologists also need to be creative in the way they apply scientific findings.†(APA, 2014) How psychology developed into science is when Wilhelm Maximillian Wundt whom a German physician philosopher, physiologist and professor and also the founder of modern psychology illustrated psychology as a science†¦show more content†¦Behaviorism also believes in the scientific method and that only behavior that is observable should be studied because it can be objectively measured. This perspective rejects the idea that people have free will and ac knowledges that the environment determines all behavior. Moreover humanism is another perspective that explains behavior in the sense that it studies the whole person. Humanistic psychologist look at human behavior not only through the eyes of the observer, but in the eyes of the person acting out the behaving. They believe that the individual’s behavior is related to inner feelings and self-image. This perspective differs from the behaviorist perspective in the fact that the humanistic approach centers their view that each person is different and each individual has the free will to change at any time in his or her life. This perspective was emphasized by the two most influential psychologists Carl Rogers and Abraham Maslow. In addition, the psychodynamic perspective explained that the human mind is like an iceberg, but with only a small amount of it being visible, which is our observable behavior. 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