Alfred Adler in the LGBT Community

Michael A. Taylor

University of the Cumberlands

Alfred Adler in the LGBT Community Alfred Adler spent much of his life writing and speaking about how humans view the world – and frequently misconceive it – and how humankind is a social being that depends upon interdependence and collectivism in order to correct its misconceptions. However, Adler viewed each person as a unique individual and believed that a person could only be known through the examination of one’s perceptions of the world (Seligman & Reichenberg, 2014). His individual psychology theory has provided an excellent theoretical framework and intervention techniques for individuals, couples, and families since its inception. Sherman and Dinkmeyer proposed empirical evidence that suggested that components of Adlerian therapy were an integrative approach spanning 66 psychotherapeutic models (Dinkmeyer & Sperry, 2000). While Adler was ahead of his time in many regards with his theories and practices, his view of homosexuality as pathology is quite outdated. Nevertheless, Adlerian theory and techniques have a valid role in counseling the Lesbian, Gay, Bisexual, and Transgender (LGBT) community. This literature review will examine the core tendencies of Adler’s individual psychology as well as early Adlerian attitudes and misconceptions about homosexuality. It will then assess the modern applicability of Adlerian theory in the LGBT community as a whole.
Adler’s Individual Psychology The theory of individual psychology is rooted around the core belief that healthy individuals have social interest and compassion for other people (Gladding, 2005). Adler’s concepts place emphasis on the uniqueness and unity of each individual. He believed that all individuals strive to become successful and strive for growth. According to Adler, people are not victims of biology or circumstance – they can choose to change their goals and behaviors (Seligman & Reichenberg, 2014). Adler often examined clients’ family constellation, lifestyles, cognitive fictions to help them develop insight into their lives and change their lifestyles to one that promoted greater growth and wholeness. The ultimate goals of Adlerian counseling are to help clients increase their social interest and reduce feelings of inferiority (Erford, Hays, & Crockett, 2014). In this section, the major constructs of Adler’s theory (i.e., inferiority, family constellation, lifestyle, private logic, cognitive fictions, and social interest) will be examined.
Inferiority
Adler contended that all individuals have the propensity for feeling inferior to others (Gladding, 2005). Therefore, it follows that one must strive to achieve superiority over one’s own life and to overcome these feelings of inferiority. Like Freud, Adler placed great emphasis on the events that occur during the first five years of one’s life. During this pivotal stage of development, many children experience feelings of inferiority (e.g., not being able to make decisions for themselves or feeling small in stature) in relation to their older siblings or parents. Seligman (2004) noted Adler’s belief that “children have strong feelings of inferiority that they strive to overcome throughout their lives by seeking achievement, mastery, pleasure, and social acceptance.” It is how these children are treated and how they deal with their feelings that shape them and can ultimately have a great impact on a person’s overall lifestyle (Seligman & Reichenberg, 2014). If unable to overcome these feelings of inferiority, people develop an inferiority complex, which affects their ability to live healthy, socially interested, and goal-directed lives. For some, feelings of inferiority can lead to overcompensation, resulting in a superiority complex. In most individuals, these complexes are developed due to early parent/child relationships involving an overly critical parent, physical/mental limitation or disability, or socioeconomic barriers (Erford, et al., 2014).
Family Constellation Adler believed that one understands another’s lifestyle through an examination of the family constellation, which includes the makeup of the family, each person’s roles, and the reciprocal transactions a person has with siblings and parents in early childhood. Each child comes to play a role in the family that is determined by the interactions and transactions within the family (Seligman & Reichenberg, 2014). Adler also suggested that birth order has a profound impact on development and can be used to understand clients’ thoughts and behaviors. He believed that where a person falls in their family birth order influences personality development (Erford, et al., 2014): * Firstborns are the leaders of the family – the “reigning monarchs” (Gladding, 2005, p. 36) before the arrival of the second child. They tend to be dependable, well-organized, well-behaved, and responsible. They typically take over familial responsibility should a parent be impaired, unavailable, or deceased. * Second children strive to differentiate themselves from the firstborn. As a result, they often become competitive. They are typically more relaxed and easy going. * Middle children often feel left out and yearn for parental attention. However, according to Adler, they are the children best able to adapt to new situations and challenges. * Youngest children are often pampered or spoiled, resulting in a difficult time of becoming independent later in life. Adler expressed concern that these children would experience strong feelings of inferiority (Seligman & Reichenber, 2014). * Only children are often loners and not as socially adept as other children. They are also often pampered and spoiled and tend to focus on their own needs. However, only children are typically successful in their endeavors.
Lifestyle
Lifestyle encompasses four parts: the person’s subjective worldview, goals, behavioral strategies one uses to achieve goals, and the outcomes or consequences of those behaviors (Seligman & Reichenberg, 2014). As previously discussed, Adler proposed that a person’s lifestyle is established by the age of five years old as a result of early life experiences and interactions with the family. However, Adler had a phenomenological philosophy, asserting that it was not merely these early events that influenced a person’s lifestyle but rather that person’s perception of those events (Erford, et al., 2014). These perceptions compose what Adler termed private logic.
Private Logic Private logic, another of Adler’s major constructs, is the beliefs about oneself and his place in the world (Seligman & Reichenberg, 2014). It is the reasoning invented by an individual to stimulate and justify a lifestyle. Private logic begins in childhood and provides direction in one’s life. Faulty private logic, or cognitive fiction, leads to an unhealthy view of life.
Cognitive Fictions Cognitive fictions are people’s beliefs about themselves and others that are false (Erford, et al., 2014). Those who are defined by fictions often lead unhealthy lifestyles. Fictions can lead to behaviors such as the need to please and by liked by everyone, an excessive need for success, low self-concept, and over-generalization (Gladding, 2005). Such behaviors can prevent a person from achieving the three tasks of life (work, love, and social interest). Social interest is the key component of developing a healthy lifestyle (Manaster, 2009).

Social Interest Another of Adler’s key concepts is that of social interest. He believed that people who are well-adjusted have a private logic that reflects common sense as well as social interest and perceive themselves as part of a larger community (Seligman & Reichenberg, 2014). Adler theorized social interest as “a feeling of community, an orientation to live cooperatively with others, and a lifestyle that values the common good above one’s own interests and desires” (Guzick, Dorman, Groff, Altermatt, & Forsyth, 2004; p. 362). To Adler, the interest in belonging to a group and desiring to solve the problems of one’s society is innate. Social interest protects individuals against feelings of inferiority and promotes better coping as well as a healthier attitude toward stressful situations (Crandall & Putman, 1980). A well-developed social interest ultimately leads to the fulfillment and achievement of the three life tasks.
Early Adlerian Attitudes and Misconceptions about Homosexuality Individual psychology in general has viewed homosexuality as pathology, having less social interest, varying degrees of co-dependency, a hostile perception of the world, an impaired sense of gender identity, and neurotic lifestyles (Adler, 1932; Ansbacher & Ansbacher, 1964; Fairfield & Kopp, 1993; Fischer, 1993). Adler believed that a same-gender sexual orientation in men was “caused” by a sense of failure or incapability to succeed in comparison to other men, thus diminishing an entire lifestyle to an inferiority complex (Ansbacher & Ansbacher, 1964). He believed that a gay male would utilize passive coping techniques to garner love and worship. In addition, he viewed a gay male as a failure in his responsibility to help preserve the human race. Fear of the opposite sex and a refusal to make the sacrifices that love often necessitates were the catalyst for all deviations from love based in procreation (Adler, 1932). Furthermore, Adler asserted that members of the LGBT community were not stable in their occupations. Both gay men and lesbians were hindered in the workplace by their inability to cooperate, inordinate ambition, and exceeding cowardice – traits that resulted in frequent job changes and working schedules that varied from their heterosexual counterparts (Ansbacher & Ansbacher, 1964).
Modern Adlerian Theory in the LGBT Community Obviously, the field of psychology has advanced since these early Adlerian attitudes were first developed and expressed. The American Psychiatric Association first voted in 1973 to remove the word “homosexuality” from the Diagnostic and Statistical Manual of Mental Disorders (Group for the Advancement of Psychiatry [GAP], 2011). The American Psychological Association (APA) took an even stronger stance in 1975 affirming that homosexuality did not impair judgment, stability, reliability, or general social/vocational capabilities. Furthermore, the APA beckoned mental health professionals to lead the effort in removing the stigma of mental illness that had been previously associated with a same-gender sexual orientation (Sue & Sue, 2003). Kivel (1983) challenged the theory that members of the LGBT community failed many of the responsibilities and Adlerian tasks of life. He proposed that, in view of societal changes of attitude towards homosexuals, Adlerians should revisit their views regarding same-gender sexual orientation. Mosak (1983) responded to Kivel’s article by noting that some gay men and lesbians can change their sexual orientation during therapy, and if there no constitutional bases for their sexual orientation, many other gay men and lesbians can alter their orientation, as well. Fischer (1983) believes that because of this belief that homosexuals could adopt a heterosexual lifestyle through therapy that some Adlerians may have declined to provide gay men and lesbian couples with therapeutic interventions to improve relational satisfaction. It has since been affirmed by the APA (2014) in a 2009 resolution that “same-sex sexual and romantic attractions, feelings, and behaviors are normal and positive variations of human sexuality regardless of sexual orientation identity” and “there is insufficient evidence to support the use of psychological interventions to change sexual orientation.” Other researchers and practitioners have challenged early Adlerian views on homosexuality. Chandler (1995) stated that “the Adlerian society must be more responsive to the needs of the homosexual and bisexual populations,” and “a culturally current application of contemporary Adlerian psychology to the needs of homosexuals and bisexuals is long overdue” (p. 87). Mansager (2008) held very strong opinions about Adler’s views on homosexuality:
To the degree that Adler himself spoke and formulated categorical condemnations of LGBT individuals, he was, by the standard of Individual Psychology’s golden rule (“everything can be different”), categorically wrong. While much more needs to be said, it is patently wrong – inaccurate and useless – to say, for example, that all LGBT individuals seek distance from the other sex. Of course, many, many LGBT individuals have very creative and intimate nonsexual relations with all sexes – much to the enrichment of the individuals and to our larger society. I would like to acknowledge without equivocation that many, many LGBT individuals do indeed meet the life tasks with courage, commitment, caring, confidence, and in the direction of social interest. (p. 124)
Discussion
It is obvious that, by definition of his theory, Adler himself would have used his own theory and techniques to attempt to change a homosexual’s lifestyle to one that reflected greater social interest, growth, and wholeness. However, Adler’s theory also called for social justice and movement, in which there have been great advances within the LGBT community in recent decades. Several Adlerian concepts ring true for every member of the LGBT community: social interest in that, just as in any collectivist society, the LGBT community has its own rituals, rites of passage, and traditions; lifestyle, a very sensitive term to LGBT members as it encompasses their entire way of living; feelings of inferiority as a result of years of oppression and unacceptance; life tasks as continuing negative attitudes towards member of the LGBT community affect their roles in the workplace and within their own relationships; and belonging, as many feel socially isolated due to homophobia. It has even been suggested that birth order can predict homosexuality (Miller, 1999). Private logic and cognitive fictions are not recommended to be a focus with members of the LGBT population in regards to acceptance of lifestyle as they may perceive that the counselor is trying to explain away their homosexual feelings and lifestyle. However, both private logic and cognitive fictions may play a role in secondary issues within the LGBT population, such as drug and sexual abuse and eating disorders. In order to be successful in counseling members of the LGBT community, Adlerian counselors must first come to terms with their own homophobia and any residual negative attitudes or beliefs about homosexuality. They must be careful not to assume that any disorder or mental distress is the result of one’s sexual orientation. They must be willing to develop competencies in working with the LGBT community and continue fine-tuning therapeutic tools designed to promote the overall well-being of their clients. They must recognize that in the face of modern social requirements, ideas concerning life tasks and social interest need to grow and change. They must question oppressive social constructs, reinforcing homophobic and heterosexist worldviews, and subsequently develop alternative concepts. They must continue building on the foundational work of Chandler, Fischer, Mansager, and Kivel and integrate recent clinical research into the framework of individual psychology. By helping the LGBT community diminish minority stress, develop a positive sense of belonging, and promote movement towards mental health, the golden rule of Adlerian theory is imminently applicable: everything can change.

References
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