3.5/5
A couple of significant issues which make this book solidly *good*, rather than *great*, or *excellent*.
i. The author maintains “[Y]ou may not be entitled to shine, but you have the right to shine, because you are a worthy human being” (p.111)
The distinction between rights and entitlements is spurious.
To have the right to shine just is what it is to be entitled to shine. Exercising the right to shine, minimally, requires others to attribute shiny qualities to the bearer of the right. Put differently, others have a duty to attribute shiny character traits to the bearer of the right to shine. Parallelly, the bearer of the right to shine has a duty to deliver performances which elicit genuine attributions of shininess about their character traits from others. If the bearer’s entitlement is not reciprocally recognized by committed others, shininess is merely in the mind rather than an objective feature of persons’ characters.
ii. A person with a healthy sense of purpose, per Kaufman (p.212) will satisfy the following “selection criteria.”
“Principled/virtuous: They show “a sustained commitment to moral ideals or principles that include a generalized respect for humanity; or a sustained evidence of moral virtue.”
Consistent: They have “a disposition to act in accord with one’s moral ideals or principles, implying also a consistency between one’s actions and intentions and between the means and the ends of one’s actions.”
Brave: They show “a willingness to risk one’s self-interest for the sake of one’s moral values.”
Inspiring: They have “a tendency to be inspiring to others and thereby to move them to moral action.”
Humble: They demonstrate “a sense of realistic humility about one’s own importance relative to the world at large, implying a relative lack of concern for one’s own ego.""
It’s easy to agree with Kaufman (2020) that Hitler with his sense of purpose didn’t meet the preceding criteria. But it’s just as easy to a countenance a counterexemplary person who could meet all the criteria while still doing things most would balk from identifying as an instantiating a healthy sense of purpose.
Consider the following counterexample.
A functional obsessive compulsive person with an acute sense of responsibility for the well-being and dignity of others, who has the rare paraphilia of polyembolokoilamania might:
Never hurt others in a bid to satisfy their paraphilic desire (virtuous);
Believe their diligent practice of inserting foreign bodies into their orifices in a private environment, without impinging on others’ sense of propriety and physical and mental safety, harms no one while enriching their own life immensely (consistent);
Take ever greater risks in self-inserting increasingly dangerous objects into their bodily orifices while being mindful of privacy and safety needs of others, because they believe insertion of foreign objects into bodily orifices is consistent with valuing human autonomy (brave);
Inspire others with their high functioning at a conventional 9-to-5 job which they take great pride in, and volunteer any time not spent at work or pursuing paraphilic release (inspiring); and,
Have their head on their shoulders, not thinking themselves better than any one else (humble).
It is hard to see how such a high functioning, virtuous, consistent, brave, inspiring, and humble polyembolokoilamaniac could be said to be pursuing or instantiating a healthy sense of purpose; even though their behaviour satisfies all the selection criteria recommended by Kaufman (2020).
iii. Kaufman contradicts himself by asking people on one hand to identify and “Contemplate people who are admirable, beautiful, lovable, or respectworthy” (p.291) while on the other saying that they need primarily to believe “I am worthy” (p.102).
Clearly, when push comes to shove in the later segments of the book, when the organizing ideas of the book have been fully developed, he concedes that individual worth consists in objective satisfaction of criteria like admirability, beauty, loveability, and respectworthiness; qualities one acquires through deliberate and consistent activity rather than rehearsing self-affirming nostrums like “I am worthy”.
Also, in rehearsing the self-affirmation “I am worthy” one commits a solecism; albeit one committed by many in contemporary popular and academic writing. But, realizing one’s higher self in no way commits one to making the same mistakes as everyone else. I can only be worthy of something, not worthy simpliciter. I am worthy of having the attribution of worth to me being followed by a specification of what it is that I am worthy of; or, at least an infinitive.
My favourite parts in this mixed bag of a book by this brilliant author are the ones elaborating: his updated Maslowian hierarchy, the light triad, and the self-actualisation tests one can take for free on his website. The biographical parts touching on Maslow’s personal life and experiences in his late career, his interactions with Adler and Horney, and the influence of psychoanalysis on his ideas are novel, affecting and interesting.