67 pages • 2-hour read
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Content Warning: This section of the guide includes discussion of mental illness.
The philosopher and the youth discuss the negative aspects of using praise in an educational context to further explore Adlerian psychology. According to Adler, praising a student only encourages them to seek praise instead of cultivating self-reliance and a desire to learn. It thus sets an expectation that good behavior should only be performed if there is a reward attached to it.
The philosopher expands on Adler’s critique of praise and rebuke, arguing that both serve as forms of control that foster dependency and competition rather than genuine self-reliance. Adler suggests that when people seek approval or avoid punishment, they become trapped in hierarchical relationships that hinder cooperation, personal growth, and effective communication. Instead, he advocates for democratic, horizontal relationships based on mutual respect and encouragement, rather than reward and punishment.
The philosopher’s continued musings on the dangers of competition convey how rivalry can endanger essential forms of human connection. He argues that rivalries do not inspire effective goal-setting. If the individual only seeks to defeat another person in a competition, they are not motivated by a desire to grow or by their own personal values.
According to Adler, the only way to foster a democratic community is to avoid competition and promote cooperation. If the individual regards others as their comrades instead of their rivals, they will be able to communicate more effectively.
Like other chapters on self-reliance and community, this chapter blends elements of Western individualism with a more collectivist ethos. The framing of competition as incompatible with democratic practice is particularly pointed, as it challenges the meritocratic ideology underpinning many modern Western democracies.
After a lengthy debate, the philosopher and the youth conclude that community is essential to survival. They begin by discussing the use of approval in the classroom. The youth holds that giving his students approval is essential to attending to each individual student’s needs. He doesn’t care about the classroom as a whole; he is more concerned with each student. He agrees that the individual shouldn’t let their pursuit for approval control them but still believes that approval is important.
The philosopher challenges this point by analyzing childhood development. All children, he holds, have feelings of inferiority. Children aren’t incomplete as people, but they do experience profound powerlessness. It is therefore natural for children to seek attention to gain a sense of power. Community originates from this dynamic. No one could exist without connection to others. Indeed, Adler’s notion of “community feeling” argues that connection to others is essential to human survival.
The authors argue via the philosopher and the youth that self-reliance is essential to being an effective member of society. The philosopher and youth explore the connection between feelings of inferiority and community feeling, which the youth struggles to understand. The philosopher turns his attention back to the five stages of problem behavior, reminding him that these behaviors all originate with a desire to belong. However, if an individual member of a community is only driven by a desire for praise, they inhibit their own self-reliance and sense of self-worth. If the individual is only interested in praise and rewards for their behaviors, they are not thinking about the communal whole. Individuals should stop trying to distinguish themselves as special in the community and should find value in their ordinariness instead.
Though still rooted in Adler’s theories, this emphasis on embracing one’s ordinariness is likely to be one of the book’s more countercultural claims for Western readers. In keeping with their broader ethos of individualism, modern Western societies have tended to encourage the pursuit of both excellence and uniqueness. This informs the Western self-help genre, where messages of self-acceptance are often paired with an assumption that being “special” is desirable (as in Brené Brown’s The Gifts of Imperfection). By contrast, The Courage to Be Happy encourages self-acceptance—but a form of self-acceptance based on acceptance of one’s collective role.
Applying Adler’s psychology, the authors explore the relationship between an individual’s character and their role in the community. The youth admits his frustrations with the educational sphere and his fears that academia has limitations. He explains that while educators have important roles in their students’ lives, they have little chance of teaching them anything real in light of how little time they really have together. He holds that it is the family’s responsibility to cultivate strong personalities in their children. If a student is behaving inappropriately, therefore, the youth believes it is the fault of the home environment.
By contrast, the philosopher argues that if a student is acting out, they are doing so because of the teacher. The teacher must reflect on their own behavior to steer the student away from this problem behavior. The educational and the familial realms are intertwined, yet distinct. The way a person acts in one social context is not necessarily the same in other contexts. If a student is being problematic, it is therefore the responsibility of the teacher to examine their effect on the student.
Via the philosopher and the youth’s ongoing dialogue, the authors hold that happiness is a personal choice. The philosopher argues that anyone who is exposed to Adler will be intrigued by his teachings, which represent happiness as a voluntary state. The youth agrees that Adler is compelling and reviews all of his principles that he and the philosopher have discussed. While he agrees with many of these notions, he is still unsure about Adler’s stance on praise and rebuke. The philosopher suggests that the youth is unwilling to accept Adler’s standpoint because he is unhappy with himself. If he were more self-assured, he would feel more confident in his relationships with others. If the individual believes in themselves and follows their own moral compass, they will not need to use rebukes and praise to control others.
The authors argue that friendship is an essential aspect of the human experience and should be pursued in all arenas. The philosopher and the youth exchange their viewpoints on friendship and the best ways to operate within and to sustain a platonic relationship. The youth is incensed when the philosopher indicates that he should befriend his students. However, the philosopher upholds Adler’s notion that the most important tasks in life are friendship, work, and love.
He offers an example of how Adler approached his work with one of his clients. The client had a mental illness that caused her to act like she was a dog. Adler simply listened to her during their first sessions, even though she couldn’t verbally articulate her experience. Even when she bit Adler, he didn’t reproach her. When she hurt herself during a violent outburst, he tended her wounds. The philosopher holds that this is the ultimate sign of friendship. If the individual befriends those around them, they can foster respect and love. Friendship is built upon acceptance, patience, and unconditional love.
This chapter is part of a broader resurgence of interest in cultivating strong friendships throughout life. The self-help genre has traditionally focused on romantic, familial, and professional relationships, but the 2010s and 2020s saw a rise in works addressing platonic bonds. However, The Courage to Be Happy lays out a particularly expansive definition of friendship that encompasses relationships beyond those one forms with one’s peers. This definition challenges readers to place reciprocity at the heart of their dealings with others but may resonate differently depending on cultural attitudes toward hierarchy, professionalism, etc.



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