Psychological Safety and the Ancient World

Guest Post by Beatriz Poyton

The term psychological safety is believed to have originated in 1954 by clinical psychologist Carl Rogers. William Kahn has since defined psychological safety as “the sense of being able to show and employ one’s self without fear of negative consequences to self-image, status or career”. Dr. Amy Edmondson further defined it as ‘the belief that one will not be punished or humiliated for speaking up with ideas, questions, concerns or mistakes, and the team is safe for interpersonal risk taking’. These definitions of psychological safety are well known in the business and academic world of today, however there is a possibility that it did, at a conceptual level, exist in the ancient world too.

Translating the concept of psychological safety to an ancient civilisation such as Greece or Rome requires contextual adaptation. In these ancient worlds, societal structures were hierarchical; there were clear distinctions between classes, gender and roles in all aspects of society. Although cities like Athens are famously known for their democratic institutions, this excluded political decision-making for women, slaves and foreigners – not particularly psychologically safe: how can we feel safe to speak up if we’re simply not permitted to?

The Philosophy of Psychological Safety

However, within smaller groups such as philosophical schools, individuals may have felt varying degrees of psychological safety depending on their relationship with an authoritative figure. For example, Plato’s Academy or Aristotle’s Lyceum may have had an aspect of intellectual exchange and freedom. This would have allowed the students to interact with psychological safety intact; feeling safe to express their ideas or engage in debate. It is known that Plato felt learning would be more effective if the teacher and student had a ‘great love for one another’. Similarly, Aristotle also believed that a healthy student-teacher relationship ‘encourages critical thinking, self-reflection, and independent inquiry’ instead of teachers ‘merely imparting knowledge’. Although these approaches to ancient education don’t directly provide psychological safety, it does create a framework for it to be developed as a result of open and healthy relationships. However, they may have also been restricted by a hierarchical school structure. 

What is truly fascinating is that Google’s 2013 Project that created a turning point for psychological safety by bringing it out of the academic world and into industry, was named Project Aristotle. This project uncovered key factors in the success of high performing teams and discovered that even highly intelligent employees needed a safe workplace in order to perform at their best. The project was named Aristotle because of his his well known declaration “the whole is greater than the sum of its parts”. This indicates that elements of the concept of psychological safety existed in the ancient world, whether they had a label or not.

Psychological Safety in Military Units

In ancient military settings, soldiers may have experienced a form of psychological safety as a certain level of trust and camaraderie were crucial for survival. However, this safety to express their concerns may have been met by negative consequences such as harsh discipline or competition for unit status. Therefore, whilst there may have been an element of psychological safety amongst similar ranks, it is unlikely to have continued with those in an authoritative position because of fear of punishment.

Can we find Psychological Safety in Mythology?

A popular aspect of the ancient world today is its mythology, and like applying the concept of psychological safety to the society of ancient Greece and Rome, it can also be applied to their myths. Mortals lived in a world where the gods held immense sway and speaking up against them frequently resulted in extreme consequences; often a reflection of the relationship between the people and tyrants. The stories of even divine figures such as Prometheus, who defied Zeus’s commands by providing fire to humanity, highlights a lack of psychological safety within Olympus itself. Instead of openly expressing concerns, Prometheus felt compelled to act clandestinely, fearing the wrath of the King of the gods. Similarly, mortal choices, such as Paris’ judgement in the tale of the Golden Apple stems from external influences rather than the power of one’s own voice or beliefs. Paris was given three options by three goddesses (Aphrodite, Athena and Hera) for which he had to choose one. While Paris had the freedom of choice, the outcome was predetermined by the consequences tied to each option. These types of narratives underscore the absence of a supportive environment where individuals can feel free to express their opinions without fear of punishment. This also raises the question of whether the mythological world would have been such a harsh place if psychological safety was implemented.

What can we learn from this?

Although the concept of psychological safety would not typically be applied to mythology, exploring these themes within the stories offers insight into the concerns of power dynamics and authority in the real-world. In ancient societies themselves, applying the concept of psychological safety allows us to recognise the importance of trust, communication and social dynamics in the modern workplace. Examining the notion of psychological safety by drawing parallels with ancient Greek and Roman societies helps us to understand the progress of society today and the flaws of society (alongside the realm of the Gods) in the past.

References

 Dr. A. Edmondson. 2018. ‘The Fearless Organisation’

 Dr. M. Murphy. 2015. ‘Plato’s Philosophy of Education and the Common Core debate’.

 Anonymous. 2023. ‘Aristotle’s Philosophy of Education’