What are the causes of materialistic values?

An individual's excess focus on materialism might originate from cultural and societal conditioning. However, recent research has revealed other factors influencing an individual's excessive focus on materialism. Mainly, materialism has been labelled as a consequence of capitalism, attachment to prestige, and cultural conditioning (Kasser & Ryan, 1996). Recent studies reveal that some groups of people are more predisposed to become materialistic than their peers (Deckop et al., 2010). Researchers primarily applied John Bowlby’s attachment theory during their studies, concluding that a specific form of attachment style might lead to an excessive focus on materialism. Specifically, the attachment style most correlated with developing materialistic values is anxious attachment, meaning individuals are perceived as anxiously attached (Mikulincer & Shaver, 2005).


Research reveals that anxiously attached individuals tend to adopt or develop certain mechanisms aimed at substituting relationships with valuable objects for meaningful interactions with other people (Joireman et al., 2012). In other words, the absence of meaningful interactions is dealt with by adopting materialistic values, which is an attempt to fulfil unmet social needs. Furthermore, anxiously attached individuals' focus on materialistic values could be related to avoiding further social rejection (Keefer et al., 2012). On the other hand, an anxiously attached individual's over-emphasis on materialistic values might be a consequence of unpredictable or inconsistent caregiving, mostly experienced during childhood and adolescence. This leads to developing behavioural patterns to seek reassurance and validation from external figures (Mikulincer & Shaver, 2007). Thus, an anxiously attached adult might repeatedly seek security and approval, causing heightened sensitivity to rejection (Kasser et al., 2004).


The Shadow and Fool archetypes offer distinct but complementary perspectives on materialism. The Shadow, representing the darker, unconscious aspects of the psyche, drives materialism through greed, envy, and obsession. It embodies the insatiable desire for more, driven by deep-seated insecurities and unacknowledged fears. This archetype's influence leads to the compulsive accumulation of possessions as a way to fill internal voids and gain a false sense of security and worth (Jung, 1951). On the other hand, the Fool archetype, characterised by naivety, spontaneity, and a carefree attitude, can also explain materialism. The Fool's impulsive and whimsical nature might lead to frivolous spending and the pursuit of material goods without consideration for long-term consequences. This archetype illustrates how a lack of foresight and maturity can result in a materialistic lifestyle driven by immediate gratification and a playful disregard for the deeper significance of possessions (Pearson, 1991).


One must embark on a journey of self-awareness and balance to address materialism by integrating the Shadow and Fool archetypes. Acknowledging the Shadow involves confronting and understanding the unconscious fears and insecurities that drive the compulsive need for material accumulation. This process requires deep introspection and perhaps therapeutic work to bring these hidden aspects to light, transforming them into conscious, manageable motivations (Jung, 1968). Simultaneously, integrating the Fool involves embracing its positive qualities of spontaneity and joy while cultivating discernment and responsibility. This can be achieved by fostering a sense of playfulness and appreciation for life's simple pleasures without falling into reckless spending or impulsive behaviour. By balancing the deep, often hidden drives of the Shadow with the light-hearted, carefree spirit of the Fool, individuals can develop a more mindful, balanced approach to material possessions, focusing on what truly enriches their lives rather than what merely fills a void (Pearson, 1991).

References:

• Deckop, J. R., Jurkiewicz, C. L., & Giacalone, R. A. (2010). Effects of materialism on work-related personal well-being. Human Relations, 63(7), 1007-1030.
• Joireman, J., Kees, J., & Sprott, D. (2012). Concern with immediate consequences magnifies the impact of materialism on college students' social consciousness. Journal of Applied Social Psychology, 42(5), 1201-1233.
• Jung, C. G. (1951). Aion: Researches into the Phenomenology of the Self. Princeton University Press.
• Jung, C. G. (1968). The Archetypes and the Collective Unconscious. Princeton University Press.
• Kasser, T., & Ryan, R. M. (1996). Further examining the American dream: Differential correlates of intrinsic and extrinsic goals. Personality and Social Psychology Bulletin, 22(3), 280-287.
• Kasser, T., Ryan, R. M., Zax, M., & Sameroff, A. J. (2004). The relations of maternal and social environments to late adolescents' materialistic and prosocial values. Developmental Psychology, 30(3), 364-374.
• Keefer, L. A., Landau, M. J., Rothschild, Z. K., & Sullivan, D. (2012). Attachment to objects as compensation for close others' perceived unreliability. Journal of Experimental Social Psychology, 48(4), 912-917.
• Mikulincer, M., & Shaver, P. R. (2005). Attachment theory and emotions in close relationships: Exploring the attachment-related dynamics of emotional reactions to relational events. Personal Relationships, 12(2), 149-168.
• Mikulincer, M., & Shaver, P. R. (2007). Attachment in Adulthood: Structure, Dynamics, and Change. The Guilford Press.
• Pearson, C. S. (1991). Awakening the Heroes Within: Twelve Archetypes to Help Us Find Ourselves and Transform Our World. HarperCollins.