Carl Rogers’ Phenomenological Theory of Personality as a Response to the Crisis of Authenticity in the Modern Mother

Vladyslava Demko

Carl Rogers’ Phenomenological Theory of Personality as a Response to the Crisis of Authenticity in the Modern Mother

In the modern world, being oneself is a great challenge. A generation of young women finds itself at a particular crossroads. On the one hand, we hear echoes of the past: the voices of mothers and mothers-in-law who claim that our lives are carefree because we have washing machines, dishwashers, and dozens of types of household appliances. However, these voices often forget the harsh historical context of their own motherhood. In the 1960s–1980s, on the territory of the Soviet Union, five-day nurseries operated where children were left on Monday morning and picked up only on Friday evening. This was a consequence of post-war repression, an unstable economy, and high male mortality even in the post-war period. The system largely rested on the shoulders of women: maternity leave lasted only eight weeks, and children were placed in institutions from the age of two months to three years. How, then, could these women know how much cleaning and superhuman psychophysical effort twenty-four-hour care for a baby requires, even if one has the famous Dyson at home? This clearly illustrates how conditions of worth are formed.

On the other hand, we are attacked by idealized images on social media that impose unrealistic standards of the “ideal self.” We were raised with the belief that standing out or expressing a different opinion is shameful. Although that world of rigid norms formally no longer exists, we often still do not know how to act in a new, authentic way. This leads to anxiety, depression, and low self-esteem. In this paper, I aim to demonstrate that striving to become a “fully functioning person,” according to Carl Rogers, is the key to breaking this generational cycle of guilt and shame. Only by rejecting the ideal self imposed by media and history can authenticity be restored.

Let us also examine the origins of humanistic psychology through the life of its founder, whose personal journey was a process of freeing himself from imposed conditions of worth. Carl Rogers was born on January 8, 1902, in Oak Park, into a family where hard work and strict Protestantism were the foundation. His childhood unfolded in an atmosphere where emotions were suppressed and parental acceptance depended on obedience and religious discipline. Rogers grew up in relative isolation from his peers, escaping into the world of books, which shaped his deep sensitivity and sense of loneliness. In reality, Rogers’ loneliness was nothing more than a lack of support from his family.

A turning point in his life was his trip to China at the age of twenty to attend a Christian conference. It was there, far from the controlling gaze of his parents, that he began to question the beliefs in which he had been raised.

His return from Asia and his decision to marry Helen Elliott—despite the categorical opposition of his parents—became a final act of congruence. By choosing his own path, Rogers decided to cast off the burden of social expectations placed upon him. He stopped being a “mirror” for others and began to trust his own organismic process. This became the basis for a more authentic experience of himself and the formation of his self-concept.

Rogers repeatedly emphasized in his essays that every experience, even difficult or painful ones, is extremely valuable. He believed that everything we experience creates a vast space for reflection, expanding our phenomenological field. It was precisely this struggle for the right to one’s own mistakes and feelings that led Rogers to see the client as a person who needs a safe space for growth.

“From a trampled acorn, an oak will not grow” (Piotr Oleś, 2003, p. 45). Recognizing that within every acorn there already lies the potential of a mighty oak allows us to see the human being as a unique individual striving for self-realization.

These personal and professional explorations of Rogers became, metaphorically speaking, the sprouts of phenomenological theory. Translating these personal discoveries into the scientific field, Rogers realized that such an approach works extremely well in work with clients. Phenomenological theory assumes that each of us lives at the center of a constantly changing world of experience and possesses an inner plan for ourselves. Just as an acorn strives to become an oak rather than a linden or moss, a person strives to become themselves rather than a copy of other people’s expectations.

Therefore, as a therapist, Rogers did not impose interpretations but offered specific conditions: empathy, authenticity, and unconditional positive regard. This approach tells the client: “I see you, I am with you, I will remain myself, and I will help you look within yourself, and your own actions will be the result of your personal discoveries.”

Through this process, the client can stop seeking confirmation of their worth from external sources and develop an internal locus of evaluation. This is the moment when we stop asking the world and begin asking ourselves. We begin to trust that we are the best judges of our own choices and learn to appreciate mistakes as a valuable part of life’s experience.