The decline of instinct theory in psychology unfolded over the early 20th century as researchers realised that the vast lists of “instincts” proposed by pioneers like William James (1890) and William McDougall (1908) lacked empirical rigor and explanatory power, prompting behaviourists such as John B. Watson (1913) to argue that human behaviour is shaped primarily by learning and environment rather than fixed, inherited impulses; this shift accelerated with Edward L. Thorndike’s and B. F. Skinner’s demonstrations that behaviour could be systematically modified through conditioning, and culminated in mid-century cognitive approaches showing that human action is guided by flexible goals, beliefs, and problem-solving rather than rigid biological drives, a development that not only refined scientific understanding but also empowered individuals and societies to emphasise education, social support, and intentional self-regulation as pathways to wellbeing, liberating people from the fatalistic view that behaviour is predetermined and encouraging policies that cultivate healthier, more adaptive environments (James, 1890; McDougall, 1908; Watson, 1913; Skinner, 1953). These developments have enabled us to take a broader view of motivation, helping us to move towards a more nuanced understanding of the instinct concept. Christianity upholds the principle of bringing all aspects of our human personhood, including our instincts, into submission to Christ.