Adapted for PSY 345

ALFRED ADLER
(1870 - 1937)
By
C. George Boeree
Alfred Adler was born in the suburbs of Vienna on
February 7, 1870, the third child, second son, of a
Jewish grain merchant and his wife. As a child, Alfred developed rickets, which kept him from walking until he was four years old. At five, he nearly
died of pneumonia. It was at this age that he decided
to be a physician.
Alfred was an average student and preferred playing outdoors to being cooped up in school. He was
quite outgoing, popular, and active, and was known
for his efforts at outdoing his older brother, Sigmund.
He received a medical degree from the University
of Vienna in 1895. During his college years, he became attached to a group of socialist students,
among which he found his wife-to-be, Raissa Timofeyewna Epstein. She was an intellectual and social activist who had come from Russia to study in
Vienna. They married in 1897 and eventually had
four children, two of whom became psychiatrists.
He began his medical career as an opthamologist,
but he soon switched to general practice, and established his office in a lower-class part of Vienna.
He then turned to psychiatry, and in 1907 was invited to join Freud's discussion group. After writing
papers on organic inferiority, which were quite compatible with Freud's views, he wrote, first, a paper
concerning an aggression instinct, which Freud did
not approve of, and then a paper on children's feelings of inferiority, which suggested that Freud's sexual notions be taken more metaphorically than literally.
Although Freud named Adler the president of the
Viennese Analytic Society and the co-editor of the
organization's newsletter, Adler didn't stop his criticism. A debate between Adler's supporters and
Freud's was arranged, but it resulted in Adler, with

nine other members of the organization, resigning to

form the Society for Free Psychoanalysis in 1911.
This organization became The Society for Individual
Psychology in the following year.
During World War I, Adler served as a physician
in the Austrian Army, first on the Russian front, and
later in a children's hospital. He saw first hand the
damage that war does, and his thought turned increasingly to he concept of social interest. He felt
that if humanity was to survive, it had to change its
ways!
After the war, he was involved in various projects,
including clinics attached to state schools and the
training of teachers. In 1926, he went to the United
States to lecture, and he eventually accepted a visiting position at the Long Island College of Medicine.
In 1934, he and his family left Vienna forever. On
May 28, 1937, during a series of lectures at Aberdeen University, he died of a heart attack.
Theory
Alfred Adler postulates a single "drive" or motivating force behind all our behavior and experience.
By the time his theory had gelled into its most mature form, he called that motivating force the striving for perfection. It is the desire we all have to
fulfill our potentials, to come closer and closer to
our ideal. It is, as many of you will already see, very
similar to the more popular idea of selfactualization.
"Perfection" and "ideal" are troublesome words,
though. On the one hand, they are very positive
goals. Shouldn't we all be striving for the ideal? And
yet, in psychology, they are often given a rather
negative connotation. Perfection and ideals are,
practically by definition, things you can't reach.
Many people, in fact, live very sad and painful lives
trying to be perfect! Later theorists, like Karen Horney and Carl Rogers, also emphasize this problem.

BoereeAlfred Adler
Adler talks about it, too. But he sees this negative
kind of idealism as a perversion of the more positive
understanding. We will return to this in a little
while.
Striving for perfection was not the first phrase
Adler used to refer to his single motivating force.
His earliest phrase was the aggression drive, referring to the reaction we have when other drives, such
as our need to eat, be sexually satisfied, get things
done, or be loved, are frustrated. It might be better
called the assertiveness drive, since we tend to think
of aggression as physical and negative. But it was
Adler's idea of the aggression drive that first caused
friction between him and Freud. Freud was afraid
that it would detract from the crucial position of the
sex drive in psychoanalytic theory.
Another word Adler used to refer to basic motivation was compensation, or striving to overcome.
Since we all have problems, short-comings, inferiorities of one sort or another, Adler felt, earlier in his
writing, that our personalities could be accounted for
by the ways in which we do -- or don't -- compensate or overcome those problems. The idea still
plays an important role in his theory, as you will see,
but he rejected it as a label for the basic motive because it makes it sound as if it is your problems that
cause you to be what you are.
One of Adler's earliest phrases was masculine
protest. He noted something pretty obvious in his
culture (and by no means absent from our own):
Boys were held in higher esteem than girls. Boys
wanted, often desperately, to be thought of as
strong, aggressive, in control -- i.e. "masculine" -and not weak, passive, or dependent -- i.e.
"feminine." The point, of course, was that men are
somehow basically better than women. They do,
after all, have the power, the education, and apparently the talent and motivation needed to do "great
things," and women don't.
You can still hear this in the kinds of comments
older people make about little boys and girls: If a
baby boy fusses or demands to have his own way
(masculine protest!), they will say he's a natural boy;
If a little girl is quiet and shy, she is praised for her
femininity; If, on the other hand, the boy is quiet and
shy, they worry that he might grow up to be a sissy;
Or if a girl is assertive and gets her way, they call
her a "tomboy" and will try to reassure you that
she'll grow out of it!
But Adler did not see men's assertiveness and success in the world as due to some innate superiority.

He saw it as a reflection of the fact that boys are encouraged to be assertive in life, and girls are discouraged. Both boys and girls, however, begin life
with the capacity for "protest!" Because so many
people misunderstood him to mean that men are,
innately, more assertive, lead him to limit his use of
the phrase.
The last phrase he used, before switching to striving for perfection, was striving for superiority. His
use of this phrase reflects one of the philosophical
roots of his ideas: Friederich Nietzsche developed a
philosophy that considered the will to power the basic motive of human life. Although striving for superiority does refer to the desire to be better, it also
contains the idea that we want to be better than others, rather than better in our own right. Adler later
tended to use striving for superiority more in reference to unhealthy or neurotic striving.
Life style
A lot of this playing with words reflects Adler's
groping towards a really different kind of personality theory than that represented by Freud's. Freud'
theory was what we nowadays would call a reductionistic one: He tried most of his life to get the concepts down to the physiological level. Although he
admitted failure in the end, life is nevertheless explained in terms of basic physiological needs. In addition, Freud tended to "carve up" the person into
smaller theoretical concepts -- the id, ego, and superego -- as well.
Adler was influenced by the writings of Jan
Smuts, the South African philosopher and statesman. Smuts felt that, in order to understand people,
we have to understand them more as unified wholes
than as a collection of bits and pieces, and we have
to understand them in the context of their environment, both physical and social. This approach is
called holism, and Adler took it very much to heart.
First, to reflect the idea that we should see people
as wholes rather than parts, he decided to label his
approach to psychology individual psychology. The
word individual means literally "un-divided."
Second, instead of talking about a person's personality, with the traditional sense of internal traits,
structures, dynamics, conflicts, and so on, he preferred to talk about style of life (nowadays,
"lifestyle"). Life style refers to how you live your
life, how you handle problems and interpersonal relations. Here's what he himself had to say about it:
"The style of life of a tree is the individuality of a
tree expressing itself and molding itself in an envi-

BoereeAlfred Adler
ronment. We recognize a style when we see it
against a background of an environment different
from what we expect, for then we realize that every
tree has a life pattern and is not merely a mechanical
reaction to the environment."
Teleology
The last point -- that lifestyle is "not merely a mechanical reaction" -- is a second way in which Adler
differs dramatically from Freud. For Freud, the
things that happened in the past, such as early childhood trauma, determine what you are like in the present. Adler sees motivation as a matter of moving
towards the future, rather than being driven, mechanistically, by the past. We are drawn towards our
goals, our purposes, our ideals. This is called teleology.
Moving things from the past into the future has
some dramatic effects. Since the future is not here
yet, a teleological approach to motivation takes the
necessity out of things. In a traditional mechanistic
approach, cause leads to effect: If a, b, and c happen,
then x, y, and z must, of necessity, happen. But you
don't have to reach your goals or meet your ideals,
and they can change along the way. Teleology acknowledges that life is hard and uncertain, but it always has room for change!
Another major influence on Adler's thinking was
the philosopher Hans Vaihinger, who wrote a book
called The Philosophy of "As If." Vaihinger believed that ultimate truth would always be beyond
us, but that, for practical purposes, we need to create
partial truths. His main interest was science, so he
gave as examples such partial truths as protons an
electrons, waves of light, gravity as distortion of
space, and so on. Contrary to what many of us nonscientists tend to assume, these are not things that
anyone has seen or proven to exist: They are useful
constructs. They work for the moment, let us do science, and hopefully will lead to better, more useful
constructs. We use them "as if" they were true. He
called these partial truths fictions.
Vaihinger, and Adler, pointed out that we use
these fictions in day to day living as well. We behave as if we knew the world would be here tomorrow, as if we were sure what good and bad are all
about, as if everything we see is as we see it, and so
on. Adler called this fictional finalism. You can
understand the phrase most easily if you think about
an example: Many people behave as if there were a
heaven or a hell in their personal future. Of course,
there may be a heaven or a hell, but most of us don't

think of this as a proven fact. That makes it a

"fiction" in Vaihinger's and Adler's sense of the
word. And finalism refers to the teleology of it: The
fiction lies in the future, and yet influences our behavior today.
Adler added that, at the center of each of our lifestyles, there sits one of these fictions, an important
one about who we are and where we are going.
Social interest
Second in importance only to striving for perfection is the idea of social interest or social feeling
(originally called Gemeinschaftsgefuhl or
"community feeling"). In keeping with his holism, it
is easy to see that anyone "striving for perfection"
can hardly do so without considering his or her social environment. As social animals, we simply don't
exist, much less thrive, without others, and even the
most resolute people-hater forms that hatred in a
social context!
Adler felt that social concern was not simply inborn, nor just learned, but a combination of both: It
is based on an innate disposition, but it has to be
nurtured to survive. That it is to some extent innate
is shown by the way babies and small children often
show sympathy for others without having been
taught to do so. Notice how, when one baby in a
nursery begins to cry, they all begin to cry. Or how,
when we walk into a room where people are laughing, we ourselves begin to smile.
And yet, right along with the examples of how
generous little children can be to others, we have
examples of how selfish and cruel they can be. Although we instinctively seem to know that what
hurts him can hurt me, and vice versa, we also instinctively seem to know that, if we have to choose
between it hurting him and it hurting me, we'll take
"hurting him" every time! So the tendency to empathize must be supported by parents and the culture at
large. Even if we disregard the possibilities of conflict between my needs and yours, empathy involves
feeling the pain of others, an in a hard world, that
can quickly become overwhelming. Much easier to
just "toughen up" and ignore that unpleasant empathy -- unless society steps in on empathy's behalf!
One misunderstanding Adler wanted to avoid was
the idea that social interest was somehow another
version of extraversion. Americans in particular tend
to see social concern as a matter of being open and
friendly and slapping people on the back and calling
them by their first names. Some people may indeed
express their social concern this way; But other peo-

BoereeAlfred Adler
ple just use that kind of behavior to further their own
ends. Adler meant social concern or feeling not in
terms of particular social behaviors, but in the much
broader sense of caring for family, for community,
for society, for humanity, even for life. Social concern is a matter of being useful to others.
On the other hand, a lack of social concern is, for
Adler, the very definition of mental ill-health: All
failures -- neurotics, psychotics, criminals, drunkards, problem children, suicides, perverts, and prostitutes -- are failures because they are lacking in social interest.... Their goal of success is a goal of personal superiority, and their triumphs have meaning
only to themselves.
Inferiority
Here we are, all of us, "pulled" towards fulfillment, perfection, self-actualization. And yet some of
us -- the failures -- end up terribly unfulfilled, baldly
imperfect, and far from self-actualized. And all because we lack social interest, or, to put it in the positive form, because we are too self-interested. So
what makes so many of us self-interested?
Adler says it's a matter of being overwhelmed by
our inferiority. If you are moving along, doing well,
feeling competent, you can afford to think of others.
If you are not, if life is getting the best of you, then
your attentions become increasingly focussed on
yourself.
Obviously, everyone suffers from inferiority in
one form or another. For example, Adler began his
theoretical work considering organ inferiority, that
is, the fact that each of us has weaker, as well as
stronger, parts of our anatomy or physiology. Some
of us are born with heart murmurs, or develop heart
problems early in life; Some have weak lungs, or
kidneys, or early liver problems; Some of us stutter
or lisp; Some have diabetes, or asthma, or polio;
Some have weak eyes, or poor hearing, or a poor
musculature; Some of us have innate tendencies to
being heavy, others to being skinny; Some of us are
retarded, some of us are deformed; Some of us are
terribly tall or terribly short; And so on and so on.
Adler noted that many people respond to these
organic inferiorities with compensation. They make
up for their deficiencies in some way: The inferior
organ can be strengthened and even become
stronger than it is in others; Or other organs can be
overdeveloped to take up the slack; Or the person
can psychologically compensate for the organic
problem by developing certain skills or even certain
personality styles. There are, as you well know,

many examples of people who overcame great

physical odds to become what those who are better
endowed physically wouldn't even dream of!
Sadly, there are also many people who cannot
handle their difficulties, and live lives of quiet despair. I would guess that our optimistic, up-beat society serious underestimates their numbers.
But Adler soon saw that this is only part of the
picture. Even more people have psychological inferiorities. Some of as are told that we are dumb, or
ugly, or weak. Some of us come to believe we are
just plain no good. In school, we are tested over and
over, and given grades that tell us we aren't as good
as the next person. Or we are demeaned for our pimples or our bad posture and find ourselves without
friends or dates. Or we are forced into basketball
games, where we wait to see which team will be
stuck with us. In these examples, it's not a matter of
true organic inferiority -- we are not really retarded
or deformed or weak -- but we lean to believe hat
we are. Again, some compensate by becoming good
at what we feel inferior about. More compensate by
becoming good at something else, but otherwise retaining our sense of inferiority. And some just never
develop any self esteem at all.
If the preceding hasn't hit you personally yet,
Adler also noted an even more general form of inferiority: The natural inferiority of children. all children are, by nature, smaller, weaker, less socially
and intellectually competent, than the adults around
them. Adler suggested that, if we look at children's
games, toys, and fantasies, they tend to have one
thing in common: The desire to grow up, to be big,
to be an adult. This kind of compensation is really
identical with striving for perfection! Many children, however, are left with the feeling that other
people will always be better than they are.
If you are overwhelmed by the forces of inferiority -- whether it is your body hurting, the people
around you holding you in contempt, or just the general difficulties of growing up -- you develop an inferiority complex. Looking back on my own childhood, I can see several sources for later inferiority
complexes: Physically, I've tended to be heavy, with
some real "fat boy" stages along the way; Also, because I was born in Holland, I didn't grow up with
the skills of baseball, football, and basketball in my
genes; Finally, my artistically talented parents often
left me -- unintentionally -- with the feeling that I'd
never be as good as they were. So, as I grew up, I
became shy and withdrawn, and concentrated on the
only thing I was good at, school. It took a long time

BoereeAlfred Adler
for me to realize my self-worth.

levels of energy they involved:

If you weren't "super-nerd," you may have had

one of the most common inferiority complexes I've
come across: "Math phobia!" Perhaps it started because you could never remember what seven times
eight was. Every year, there was some topic you
never quite got the hang of. Every year, you fell a
little further behind. And then you hit the crisis
point: Algebra. How could you be expected to know
what "x" is when you still didn't know what seven
times eight was?

The first is the ruling type. They are, from childhood on, characterized by a tendency to be rather
aggressive and dominant over others. Their energy - the strength of their striving after personal power -is so great that they tend to push over anything or
anybody who gets in their way. The most energetic
of them are bullies and sadists; somewhat less energetic ones hurt others by hurting themselves, and
include alcoholics, drug addicts, and suicides.

Many, many people truly believe that they are not

meant to do math, that they are missing that piece of
their brains or something. I'd like to tell you here
and now that anyone can do math, if they are taught
properly and when they are really ready. That aside,
you've got to wonder how many people have given
up being scientists, teachers, business people, or
even going to college, because of this inferiority
complex.
But the inferiority complex is not just a little problem, it's a neurosis, meaning it's a life-size problem.
You become shy and timid, insecure, indecisive,
cowardly, submissive, compliant, and so on. You
begin to rely on people to carry you along, even manipulating them into supporting you: "You think I'm
smart / pretty / strong / sexy / good, don't you?"
Eventually, you become a drain on them, and you
may find yourself by yourself. Nobody can take all
that self-centered whining for long!
There is another way in which people respond to
inferiority besides compensation and the inferiority
complex: You can also develop a superiority complex. The superiority complex involves covering up
your inferiority by pretending to be superior. If you
feel small, one way to feel big is to make everyone
else feel even smaller! Bullies, braggarts, and petty
dictators everywhere are the prime example. More
subtle examples are the people who are given to attention-getting dramatics, the ones who feel powerful when they commit crimes, and the ones who put
others down for their gender, race, ethnic origins,
religious beliefs, sexual orientation, weight, height,
etc. etc. Even more subtle still are the people who
hide their feelings of worthlessness in the delusions
of power afforded by alcohol and drugs.
Psychological types
Although all neurosis is, for Adler, a matter of
insufficient social interest, he did note that three
types could be distinguished based on the different

The second is the leaning type. They are sensitive

people who have developed a shell around themselves which protects them, but they must rely on
others to carry them through life's difficulties. They
have low energy levels and so become dependent.
When overwhelmed, they develop what we typically
think of as neurotic symptoms: phobias, obsessions
and compulsions, general anxiety, hysteria, amnesias, and so on, depending on individual details of
their lifestyle.
The third type is the avoiding type. These have
the lowest levels of energy and only survive by essentially avoiding life -- especially other people.
When pushed to the limits, they tend to become psychotic, retreating finally into their own personal
worlds.
There is a fourth type as well: the socially useful
type. This is the healthy person, one who has both
social interest and energy. Note that without energy,
you can't really have social interest, since you
wouldn't be able to actually do anything for anyone!
One word of warning about Adler's types: Adler
believed very strongly that each person is a unique
individual with his or her own unique lifestyle. The
idea of types is, for him, only a heuristic device,
meaning a useful fiction, not an absolute reality!
Childhood
Adler, like Freud, saw personality or lifestyle as
something established quite early in life. In fact, the
prototype of your lifestyle tends to be fixed by
about five years old. New experiences, do not easily
change an existing prototype. Instead, they tend to
be interpreted in terms of the prototype, "force fit,"
in other words, into preconceived notions, just like
new acquaintances tend to get "force fit" into our
stereotypes.
Adler felt that there were three basic childhood
situations that most contribute to a faulty lifestyle.
The first is one we've spoken of several times: organ

BoereeAlfred Adler
inferiorities, as well as early childhood diseases.
They are what he called "overburdened," and if
someone doesn't come along to draw their attention
to others, they will remain focused on themselves.
Most will go through life with a strong sense of inferiority; A few will overcompensate with a superiority complex. Only with the encouragement of loved
ones will some truly compensate.
The second is pampering. Many children are
taught, by the actions of others, that they can take
without giving. Their wishes are everyone else's
commands. This may sound like a wonderful situation, until you realize that the pampered child fails
in two ways: First, he doesn't learn to do for himself,
and discovers later that he is truly inferior; And secondly, he doesn't learn any other way to deal with
others than the giving of commands. And society
responds to pampered people in only one way: hatred.
The third is neglect. A child who is neglected or
abused learns what the pampered child learns, but
learns it in a far more direct manner: They learn inferiority because they are told and shown every day
tat they are of no value; They learn selfishness because they are taught to trust no one. If you haven't
known love, you don't develop a capacity for it later.
We should note that the neglected child includes not
only orphans and the victims of abuse, but the children whose parents are never there, and the ones
raised in a rigid, authoritarian manner.
Birth order
Adler must be credited as the first theorist to include not only a child's mother and father and other
adults as early influence on the child, but the child's
brothers and sisters as well. His consideration of the
effects of siblings and the order in which they were
born is probably what Adler is best-known for. I
have to warn you, though, that Adler considered
birth-order another one of those heuristic ideas -useful fictions -- that contribute to understanding
people, but must be not be taken too seriously.
The only child is more likely than others to be
pampered, with all the ill results we've discussed.
After all, the parents of the only child have put all
their eggs in one basket, so to speak, and are more
likely to take special care -- sometimes anxietyfilled care -- of their pride and joy. If the parents are
abusive, on the other hand, the only child will have
to bear that abuse alone.
The first child begins life as an only child, with
all the attention to him- or herself. Sadly, just as

things are getting comfortable, the second child arrives and "dethrones" the first. At first, the child
may battle for his or her lost position. He or she
might try acting like the baby -- after all, it seems to
work for the baby! -- only to be rebuffed and told to
grow up. Some become disobedient and rebellious,
others sullen and withdrawn. Adler believes that
first children are more likely than nay other to become problem children. More positively, first children are often precocious. They tend to be relatively
solitary and more conservative than the other children in the family.
The second child is in a very different situation:
He or she has the first child as a sort of "pacesetter," and tends to become quite competitive, constantly trying to surpass the older child. They often
succeed, but many feel as if the race is never done,
and they tend to dream of constant running without
getting anywhere. Other "middle" children will tend
to be similar to the second child, although each may
focus on a different "competitor."
The youngest child is likely to be the most pampered in a family with more than one child. After all,
he or she is the only one who is never dethroned!
And so youngest children are the second most likely
source of problem children, just behind first children. On the other hand, the youngest may also feel
incredible inferiority, with everyone older and
"therefore" superior. But, with all those "pacesetters" ahead, the youngest can also be driven to
exceed all of them.
Who is a first, second, or youngest child isn't as
obvious as it might seem. If there is a long stretch
between children, they may not see themselves and
each other the same way as if they were closer together. There are eight years between my first and
second daughter and three between the second and
the third: That would make my first daughter an
only child, my second a first child, and my third the
second and youngest! And if some of the children
are boys and some girls, it makes a difference as
well. A second child who is a girl might not take her
older brother as someone to compete with; A boy in
a family of girls may feel more like the only child;
And so on. As with everything in Adler's system,
birth order is to be understood in the context of the
individual's own special circumstances.
Diagnosis
In order to help you to discover the "fictions" your
lifestyle is based upon, Adler would look at a great
variety of things -- your birth-order position, for ex-

BoereeAlfred Adler
ample. First, he might examine you and your medical history for any possible organic roots to your
problem. A serious illness, for example, may have
side effects that closely resemble neurotic and psychotic symptoms.
In your very first session with you, he might ask
for your earliest childhood memory. He is not so
much looking for the truth here as for an indication
of that early prototype of your present lifestyle. If
your earliest memory involves security and a great
deal of attention, that might indicate pampering; If
you recall some aggressive competition with your
older brother, that might suggest the strong strivings
of a second child and the "ruling" type of personality; If your memory involves neglect and hiding under the sink, it might mean severe inferiority and
avoidance; And so on.
He might also ask about any childhood problems
you may have had: Bad habits involving eating or
the bathroom might indicate ways in which you controlled your parents; Fears, such as a fear of the dark
or of being left alone, might suggest pampering;
Stuttering is likely to mean that speech was associated with anxiety; Overt aggression and stealing
may be signs of a superiority complex; Daydreaming, isolation, laziness, and lying may be various
ways of avoiding facing one's inferiorities.
Like Freud and Jung, dreams (and daydreams)
were important to Adler. He took a more direct approach to them, though: Dreams are an expression
of your style of life and, far from contradicting your
daytime feelings, are unified with your conscious
life. Usually, they reflect the goals you have and the
problems you face in reaching them. If you can't remember any dreams, Adler isn't put off: Go ahead
and fantasize right then and there. Your fantasies
will reflect your lifestyle just as well.
Adler would also pay attention to how you express yourself: Your posture, the way you shake
hands, the gestures you use, how you move, your
"body language," as we say today. He notes that
pampered people often lean against something!
Even your sleep postures may contribute some insight: A person who sleeps in the fetal position with
the covers over his or her head is clearly different
from one who sprawls over the entire bed completely uncovered!
He would also want to know the exogenous factors, the events that triggered the symptoms that
concern you. He gives a number of common triggers: Sexual problems, like uncertainty, guilt, the

first time, impotence, and so on; The problems

women face, such as pregnancy and childbirth and
he onset and end of menstruation; Your love life,
dating, engagement, marriage, and divorce; Your
work life, including school, exams, career decisions,
and the job itself; And mortal danger or the loss of a
loved one.
Last, and not least, Adler was open to the less rational and scientific, more art-like side of diagnosis:
He suggested we not ignore empathy, intuition, and
just plain guess-work!
Therapy
There are considerable differences between
Adler's therapy and Freud's: First, Adler preferred to
have everyone sitting up and talking face to face.
Further, he went to great lengths to avoid appearing
too authoritarian. In fact, he advised that the therapist never allow the patient to force him into the role
of an authoritarian figure, because that allows the
patient to play some of the same games he or she is
likely to have played many times before: The patient
may set you up as a savior, only to attack you when
you inevitably reveal your humanness. By pulling
you down, they feel as if they are raising themselves, with their neurotic lifestyles, up.
This is essentially the explanation Adler gave for
resistance: When a patient forgets appointments,
comes in late, demands special favors, or generally
becomes stubborn and uncooperative, it is not, as
Freud thought, a matter of repression. Rather, resistance is just a sign of the patient's lack of courage to
give up their neurotic lifestyle.
The patient must come to understand the nature of
his or her lifestyle and its roots in self-centered fictions. This understanding or insight cannot be
forced: If you just tell someone "look, here is your
problem!" he or she will only pull away from you
and look for ways of bolstering their present fictions. Instead, A patient must be brought into such a
state of feeling that he likes to listen, and wants to
understand. Only then can he be influenced to live
what he has understood. (Ansbacher and Ansbacher,
1956, p. 335.) It is the patient, not the therapist, who
is ultimately responsible for curing him- or herself.
Finally, the therapist must encourage the patient,
which means awakening his or her social interest,
and the energy that goes with it. By developing a
genuine human relationship with the patient, the
therapist provides the basic form of social interest,
which the patient can then transfer to others.

BoereeAlfred Adler
Discussion
Although Adler's theory may be less interesting
than Freud's, with its sexuality, or Jung's, with its
mythology, it has probably struck you as the most
common-sensical of the three. Students generally
like Adler and his theory. In fact, quite a few personality theorists like him, too. Maslow, for example, once said that, the older he gets, the more right
Adler seems. If you have some knowledge of Carl
Rogers' brand of therapy, you may have noticed how
similar it is to Adler's. And a number of students of
personality theories have noted that the theorists
called Neo-Freudians -- Horney, Fromm, and Sullivan -- should really have been called Neo-Adlerians.
And so the "positives" of Adler's theory don't
really need to be listed: His clear descriptions of
people's complaints, his straight-forward and common-sense interpretations of their problems, his simple theoretical structure, his trust and even affection
for the common person, all make his theory both
comfortable and highly influential.
Problems
Criticisms of Adler tend to involve the issue of
whether or not, or to what degree, his theory is scientific. The mainstream of psychology today is experimentally oriented, which means, among other
things, that the concepts a theory uses must be measurable and manipulable. This in turn means that an
experimental orientation prefers physical or behavioral variables. Adler, as you saw, uses basic concepts that are far from physical and behavioral:
Striving for perfection? How do you measure that?
Or compensation? Or feelings of inferiority? Or social interest? The experimental method also makes a
basic assumption: That all things operate in terms of
cause and effect. Adler would certainly agree that
physical things do so, but he would adamantly deny
that people do! Instead, he takes the teleological
route, that people are "determined" by their ideals,
goals, values, "final fictions." Teleology takes the
necessity out of things: A person doesn't have to respond a certain way to a certain circumstance; A
person has choices to make; A person creates his or
her own personality or lifestyle. From the experimental perspective, these things are illusions that a
scientist, even a personality theorist, dare not give in
to.

particular cases, but don't necessarily have the generality Adler seems to claim for them. A first child
(even broadly defined) doesn't necessarily feel dethroned, nor a second child necessarily feel competitive, for example.
Adler could, however, respond to these criticisms
very easily: First, didn't we just finish saying that, if
you accept teleology, nothing about human personality is necessary. And secondly, didn't he go to
great lengths to explain his ideas about fictional
finalism? All of his concepts are useful constructs,
not absolute truths, and science is just a matter of
creating increasingly useful constructs.
Readings
If you are interested in learning more about Alfred
Adler's theory, go straight to Ansbacher and Ansbacher's The Individual Psychology of Alfred
Adler. They take selections from his writings, organize them, and add running commentary. It introduces all of his ideas in a very readable fashion. His
own books include Understanding Human Nature,
Problems of Neurosis, The Practice and Theory
of Individual Psychology, and Social Interest: A
Challenge to Mankind.
You can find early and recent work by Adler and
others in English in The International Journal of
Individual Psychology.

Even if you are open to the teleological approach,

though, there are criticisms you can make regarding
how scientific Adler's theory is: Many of the details
of his theory are too anecdotal, that is, are true in