Academic literature on the topic 'Compassion for others'
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Journal articles on the topic "Compassion for others"
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MARKS, JONATHAN. "Rousseau's Discriminating Defense of Compassion." American Political Science Review 101, no. 4 (November 2007): 727–39. http://dx.doi.org/10.1017/s0003055407070578.
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Political theorists from Martha Nussbaum to Amitai Etzioni appeal to compassion as a basis that liberalism otherwise lacks for refraining from exploiting and even for helping others. However, critics like Clifford Orwin and Richard Boyd have raised this question: is compassion too weak and undiscriminating to rely on in politics? Jean-Jacques Rousseau's account of compassion helps answer it. Rousseau understands compassion as a useful manifestation of the otherwise dangerous desire to extend the self and show signs of power. Consequently, he considers compassion's relative weakness a strength and explains how it can be supplemented and complemented by other, independent motives for serving others, including gratitude, friendship, and obligation. Compassion's weakness also makes it less likely than self-love, narrowly conceived, to overwhelm reason. Rousseau excels compassion's contemporary defenders in his awareness of the complex relationship between compassion and other social passions and of the dangers that his understanding of compassion addresses.
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Heng, Yu Tse, Ryan Fehr, and Kira Franziska Schabram. "The Compassion Spillover Effect: Can Self-Compassion Beget Others' Compassion?" Academy of Management Proceedings 2020, no. 1 (August 2020): 12940. http://dx.doi.org/10.5465/ambpp.2020.12940abstract.
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Wiguna, Marlyna Candra, and Ellen Theresia. "Hubungan antara Self-Compassion dan Compassion for Others pada Guru SD ‘X’ di Kota Bandung." Humanitas (Jurnal Psikologi) 4, no. 2 (August 29, 2020): 117–30. http://dx.doi.org/10.28932/humanitas.v4i2.2703.
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Penelitian ini bertujuan untuk mengetahui hubungan antara self-compassion dan compassion for others pada guru SD ‘X’ di Kota Bandung. Terdapat 50 orang guru yang berpartisipasi dalam penelitian ini. Setiap partisipan mengisi kuesioner self-compassion dan kuesioner compassion for others. Melalui uji korelasi pearson didapatkan hasil korelasi 0.230 (sig= 0.054, ?0.05), yang berarti tidak terdapat hubungan antara self-compassion dan compassion for others. Peneliti juga menemukan bahwa mayoritas guru SD ‘X’ memiliki self-compassion dan compassion for others yang berderajat rendah. Berdasarkan hasil tersebut, penelitian lanjutan disaran untuk menguji hubungan antar komponen pada self-compassion dan compassion for others. Bagi kepala sekolah SD ‘X’ agar dapat mempertimbangkan mengadakan program konseling untuk membantu guru SD ‘X’ mengurangi dan meregulasi stress yang dirasakan serta mengatasi kesulitan yang dihadapi sehingga lebih memungkinkan guru SD ‘X’ untuk mampu meningkatkan self-compassion dan compassion for others selama menjalani profesinya.
Kata kunci: Self-Compassion, Compassion For Others, guru, sekolah dasar
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Snyder, Kaitlin S., and Andrew F. Luchner. "The Importance of Flexible Relational Boundaries: The Role of Connectedness in Self-Compassion and Compassion for Others." Psi Chi Journal of Psychological Research 25, no. 4 (2020): 349–56. http://dx.doi.org/10.24839/2325-7342.jn25.4.349.
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Self-compassion and compassion for others have largely been studied independently. However, when studied as separate but related constructs, clear self-other differences emerge. Although intrapersonal and interpersonal differences are perhaps best explained through personality theory, specifically Blatt’s (2008) 2 polarities model, limited research has specifically examined the impact personality organization has on the capacity to extend compassion to oneself and others. The present study examined how personality organization according to 2-polarities model of personality is related to and impacts self-compassion and compassion for others. Participants (N = 226) completed a series of self-report questionnaires online to assess personality organization and compassion competencies. Results yielded 2 predictive models of compassion. Efficacy (+), self-criticism (−), and connectedness (−-) predicted self-compassion (R2 = .47, p < .001). Efficacy (+), self-criticism (−), and connectedness (+) predicted compassion for others (R2 = .36, p < .001). Model disparities elucidate key differences between the constructs, specifically that healthy and flexible relational boundaries are essential for self-compassion, while feelings of security and stability within personal relationships are more important for showing others compassion. Understanding how differences in personality proclivities relate to the nuances in self-compassion and compassion for others may aid therapeutic intervention targeting compassion capacities.
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Matos, Marcela, Kirsten McEwan, Martin Kanovský, Júlia Halamová, Stanley R. Steindl, Nuno Ferreira, Mariana Linharelhos, et al. "Improvements in Compassion and Fears of Compassion throughout the COVID-19 Pandemic: A Multinational Study." International Journal of Environmental Research and Public Health 20, no. 3 (January 19, 2023): 1845. http://dx.doi.org/10.3390/ijerph20031845.
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During large-scale disasters, social support, caring behaviours, and compassion are shown to protect against poor mental health outcomes. This multi-national study aimed to assess the fluctuations in compassion over time during the COVID-19 pandemic. Respondents (Time 1 n = 4156, Time 2 n = 980, Time 3 n = 825) from 23 countries completed online self-report questionnaires measuring the flows of compassion (i.e., Compassionate Engagement and Action Scales) and fears of compassion toward self and others and from others (i.e., Fears of Compassion Scales) and mental health at three time-points during a 10-month period. The results for the flows of compassion showed that self-compassion increased at Time 3. Compassion for others increased at Time 2 and 3 for the general population, but in contrast, it decreased in health professionals, possibly linked to burnout. Compassion from others did not change in Time 2, but it did increase significantly in Time 3. For fears of compassion, fears of self-compassion reduced over time, fears of compassion for others showed more variation, reducing for the general public but increasing for health professionals, whilst fears of compassion from others did not change over time. Health professionals, those with compassion training, older adults, and women showed greater flows of compassion and lower fears of compassion compared with the general population, those without compassion training, younger adults, and men. These findings highlight that, in a period of shared suffering, people from multiple countries and nationalities show a cumulative improvement in compassion and reduction in fears of compassion, suggesting that, when there is intense suffering, people become more compassionate to self and others and less afraid of, and resistant to, compassion.
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Augustinus, Hizkia, Joshua Ong, and Kartika C. Kirana. "Gambaran Compassion (For Others) Remaja Kristen di Jakarta." Jurnal EFATA: Jurnal Teologi dan Pelayanan 6, no. 2 (November 23, 2020): 1–16. http://dx.doi.org/10.47543/efata.v6i2.27.
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This study aims for understanding compassion among Christian adolescents in Jakarta since it interested in the levels to which participants can be compassionate to others. By then, compassion in this study is defined as a sensitivity to suffering in others (engagement) with a commitment to try to alleviate and prevent it (action). The sample consists of 102 Christian adolescents in Jakarta, aged between 16 and 24 years (Mage = 20). Participants were asked to fill out an Indonesian adaptation questionnaire of The Compassion Engagement and Action Scales. The results confirm that compassion levels of Christian adolescents in Jakarta are considerably medium, with a mean value of 70.81. Additional analyses using demographic data and single questions indicated that compassion levels are related to the adolescents’ perception of parental and community compassion, life satisfaction, and birth order.AbstrakPenelitian ini bertujuan untuk mengetahui gambaran compassion (for others) remaja Kristen di Jakarta, yaitu untuk melihat sejauh mana partisipan dapat berperilaku compassionate kepada orang lain. Karena itu, compassion didefinisikan sebagai perasaan tersentuh yang timbul dari kesadaran yang mendalam terhadap penderitaan orang lain (engagement) serta keinginan untuk meringankan penderitaan tersebut (action). Sample dalam penelitian ini terdiri dari 102 orang remaja Kristen di Jakarta berusia antara 16 sampai 24 tahun (Mage = 20). Untuk mengukur tingkat compassion, partisipan diminta untuk mengisi kuesioner adaptasi bahasa Indonesia dari The Compassion Engagement and Action Scales. Hasil penelitian menemukan bahwa tingkat compassion remaja Kristen di Jakarta tergolong menengah, yaitu dengan nilai mean sebesar 70.81. Uji tambahan juga menemukan bahwa compassion remaja terkait dengan penilaian atas besaran compassion orangtua, compassion lingkungan, dan kepuasan hidup, serta bahwa terdapat perbedaan tingkat compassion, khususnya dimensi engagement pada anak sulung dengan anak tunggal maupun anak tengah.
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Sugianto, Mona. "The Birth of Compassion." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 2 (May 8, 2020): 777–90. http://dx.doi.org/10.33258/birci.v3i2.890.
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The concept of suffering is as old as human history. Efforts to reduce and eliminate suffering have been done in various ways. One of them is compassion, which is an effort to reduce and eliminate the suffering of others. The purpose of this study is to describe the manifestations of compassion that are present in daily life and to understand the process of how acts of compassion are born. A qualitative phenomenological approach was chosen using reflections on life experiences of 1066 participants (Men = 392, Women = 674, range of age 12-65 years) who lived in Jakarta, Indonesia. The results of the study revealed that he manifestations of compassion in daily life can be grouped into two major parts, namely tangible compassion and intangible compassion. Tangible compassion consists of financial support, material goods, helping behavior, and involvement in social activities. While intangible compassion consists of emotional support, companion support, informational support, spiritual support, forgiveness, sacrifice & serve, and others. The birth process of compassion begins with a reflection of a personal suffering experience, empathy for the suffering of others, and inspiration from the goodness of others. These three things create concern. Concern allows one to discover the driving and pulling factors of compassion, which after being tested by overcoming challenges and finding opportunities, will be mature for a decision to be compassionate, and give birth to acts of compassion.
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Ramos Salazar, Leslie. "The Influence of Business Students’ Listening Styles on Their Compassion and Self-Compassion." Business and Professional Communication Quarterly 80, no. 4 (July 17, 2017): 426–42. http://dx.doi.org/10.1177/2329490617712495.
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The aim of this study was to investigate the influence of the four listening styles of business communication students on their demonstration of compassion for others and themselves. A sample of 387 business students completed a questionnaire that inquired about their perceptions of their preferred listening style, their compassion for others, and their self-compassion for those in a given organization. This study found that people listening positively affected both compassion and self-compassion. Another finding was that action listening negatively affected both compassion and self-compassion. Other findings are also discussed along with future directions.
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Brown, Poppy, Felicity Waite, Aitor Rovira, Alecia Nickless, and Daniel Freeman. "T100. BELIEFS ABOUT THE SELF AND OTHERS IN PARANOIA." Schizophrenia Bulletin 46, Supplement_1 (April 2020): S269. http://dx.doi.org/10.1093/schbul/sbaa029.660.
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Abstract Background Compassionate imagery may be one method of targeting the negative beliefs about the self and others that paranoid thoughts build upon. This talk presents two interventionist-causal studies testing this hypothesis, one targeting compassion for the self and one targeting compassion for others. These studies form part of the programme of work testing the manipulation of putative causal factors in paranoia, in individuals from the general population scoring highly for current paranoid ideation. Methods Two hundred such individuals were recruited. The studies used a randomised controlled experimental design, with embedded tests for mediation. Study one targeted self-compassion via creation of a compassionate coach image. Study two targeted compassion for others via loving kindness meditation. Individuals repeatedly entered neutral virtual reality social environments and changes in compassion and paranoia were assessed. Results Study one showed that, in comparison to the control group, those who practised compassionate coach imagery significantly increased in self-compassion (group difference=2.12, C.I.=1.57;2.67, p=<0.0001, d=1.4) and decreased in paranoia (group difference=-1.73, C.I.=-2.48;-0.98, p=<0.0001, d=0.8). Mediation analysis indicated that change in self-compassion explained 57% of the change in paranoia. Study two showed that in comparison to the control group, those who practised loving kindness meditation significantly increased their compassion for others (group difference=3.26, 95% C.I.: 2.72;3.80, p=<0.0001, d=1.7), and decreased their paranoia (group difference=-1.70, C.I.=-2.51;-0.89, p=<0.0001, d=0.8). Change in compassion for others explained 63% of the change in paranoia. Discussion Together, the studies suggest that targeting negative beliefs about the self and others using compassionate imagery causes reductions in paranoia, which may have benefits in clinical populations.
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Matos, M. "The effects of compassion and fears of compassion on mental health during the COVID-19 pandemic: A multinational study across 21 countries." European Psychiatry 65, S1 (June 2022): S75. http://dx.doi.org/10.1192/j.eurpsy.2022.232.
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Introduction The COVID-19 pandemic is having an unprecedented detrimental impact on mental health in people around the world. It is therefore important to examine factors that may buffer or heighten the risk of mental health problems in this context. Objectives This study explores the buffering effects of different flows of compassion (for self, for others, from others) and the magnifying effects of fears of compassion on the impact of perceived threat of COVID-19 on depression, anxiety and stress, and social safeness. Methods 4057 adult participants collected from the general community population across 21 countries from Europe, Middle East, North America, South America, Asia and Oceania, completed self-report measures of perceived threat of COVID-19, compassion, fears of compassion, depression, anxiety, stress, and social safeness. Results Self-compassion moderated the impact of perceived threat of COVID-19 on depression, anxiety and stress, whereas compassion from others moderated the effects of fears of COVID-19 on social safeness. Fears of compassion moderated the impact of perceived threat of COVID-19 on psychological distress. Only fears of compassion from others moderated the effects of fears of COVID-19 on social safeness. These effects were consistent across countries. Conclusions Our findings highlight the universal protective role of compassion, in particular self-compassion and compassion from others, in promoting resilience by buffering against the harmful effects of the COVID-19 pandemic on mental health and social safeness. Furthermore, our results reveal that fears of compassion have a magnifying effect on the damaging impact of the COVID-19 pandemic on mental health and social safeness. Disclosure I wasn’t able to add the full list of authors above. Please add the full list as described below.
Dissertations / Theses on the topic "Compassion for others"
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Rushing, Jamie E. "Music Therapists’ Self-Compassion, Compassion for Others, and Professional Quality of Life." UKnowledge, 2017. http://uknowledge.uky.edu/music_etds/90.
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As helping professionals, music therapists show compassion to their clients but may lack necessary self-care skills to prevent burnout and promote well-being. Due to a lack of research in this area, this study investigated reported levels of compassion for others, self-compassion, burnout, secondary traumatic stress, and compassion satisfaction among music therapists in relation to age, gender, and years of professional experience. A survey of 575 board certified music therapists in the USA revealed higher levels of compassion for others than self-compassion, low levels of burnout and secondary traumatic stress, and high levels of compassion satisfaction. Burnout strongly negatively correlated with both self-compassion and compassion satisfaction and strongly positively correlated with secondary traumatic stress. A MANCOVA revealed significant differences in compassion for others and compassion satisfaction based on gender, with female participants reporting significantly higher scores for both constructs. Additionally, there was a trend related to self-compassion and compassion levels increasing over time. There were strong associations between compassion and self-compassion with burnout and secondary traumatic stress; therefore, it would benefit music therapists to cultivate compassion practices to lower burnout risk.
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Weibel, David T. "A Loving-Kindness Intervention: Boosting Compassion for Self and Others." Ohio : Ohio University, 2007. http://www.ohiolink.edu/etd/view.cgi?ohiou1190652251.
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Skoda, Ashley Mae. "The Relation Between Self-Compassion, Depression, and Forgiveness of Others." University of Dayton / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1314061381.
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Straughair, Collette. "Understanding compassion : a constructivist grounded theory study to explore the perceptions of individuals who have experienced nursing care." Thesis, Northumbria University, 2016. http://nrl.northumbria.ac.uk/33325/.
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Background: It has been suggested that compassion is aspirational, rather than a reflection of the reality of contemporary nursing practice. This notion is reflected through reported negative experiences of nursing care, encountered by individuals across a range of age groups and care contexts. In response, a political and professional reaffirmation has ensued to declare that compassion remains a core philosophy of nursing, although this provides limited articulation of what compassion entails. Furthermore, there is limited empirical research to explore compassion exclusively through the perceptions of individuals who have experienced nursing care, highlighting a gap in existing knowledge. Aim: The aim of the research was to address this gap in knowledge and develop a more comprehensive understanding of compassion in nursing. Specifically, the research aimed to explore compassion, exclusively, through the perceptions of individuals who had personal experience of nursing care. Methodology and Methods: A constructivist grounded theory methodology was implemented, influenced by the theoretical perspectives of symbolic interactionism and social constructionism. The target sample population comprised a group of individuals who were in an established role to contribute to teaching and learning strategies to undergraduate health students within the university setting. Applying a theoretical sampling strategy, data was collected via eleven individual interviews, a focus group discussion with three participants and three additional individual interviews. Data was analysed using initial, focused and advanced coding techniques, supported by constant comparative analysis. Findings: Five data categories were generated from analysis. This comprised the four major categories of Self-Propensity for Compassion, Attributes for Compassion, Socialising for Compassion, Conditions for Compassion and the core category of Humanising for Compassion. Advancing reflexivity to consider these data categories at a more conceptual level identified that compassion was fundamentally characterised by experiences of humanising approaches to nursing care, which were dependent upon the equilibrium of five interrelated elements of compassion. These elements comprised Character for Compassion, Competence for Compassion, Motivation for Compassion, Connecting for Compassion and Action for Compassion. The five elements of compassion were subject to further influence by three overarching principal dimensions of compassion, which comprised Compassionate Self, Compassionate Interactions with Others and Compassionate Situational Contexts. In order to reflect participant perceptions of the complex nature of compassion, a grounded theory was constructed and assimilated into The Model of Compassion for Humanising Nursing Care. The new theoretical insight gained from this model provides a more comprehensive understanding of what compassion in nursing involves, offering an original contribution to the existing knowledge base and a foundation from which to address emerging implications for practice and opportunities for future research.
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Williams, Sian. ""If you're kind to me, I'll be kind to you" : compassion to self and others as a dynamic and relational process among young people who have engaged in harmful sexual behaviour : a grounded theory." Thesis, University of Essex, 2017. http://repository.essex.ac.uk/21587/.
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The past decade has seen increasing research interest in compassion to self and others, both as a construct and a likely precipitant of psychological wellbeing. A growing literature base suggests that psychotherapeutic interventions aimed at increasing self-compassion can help to alleviate negative effects often associated with shame and self-criticism. Compassion-focused interventions have subsequently been proposed for populations likely to experience heightened shame. Despite the interest in this area, only limited research has attempted to explore how compassion is understood and experienced among varying populations. Research that has been undertaken has tended to adopt quantitative approaches, utilising self-report measures validated with well-educated, often academic, populations. There is clearly a need for the construct of compassion to be explored with other populations, particularly those who may be disadvantaged and/or at risk of heightened levels of shame. One such population is young people who have come to the attention of services for engaging in harmful sexual behaviour (HSB). This research therefore intended to fill this gap and extend the existing literature base on compassion by employing a qualitative approach. Nine young people (8 males, 1 female) aged 14-18, who were receiving input from youth offending services for HSB, were recruited for this research. Each participant took part in a one-off interview where they were asked about their understanding and experiences of compassion to and from self and others. Adopting a Constructivist Grounded Theory methodology, data were analysed through an iterative process of constant comparison, leading to the construction of a substantive theoretical model grounded in the data. The resultant model explicates the dynamic and relational process of compassion to self and others experienced by young people who have engaged in HSB. The model is considered in relation to existing literature and implications for clinical practice are discussed, along with directions for future research.
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Moore, Simone. "What is the best predictor of emotional distress - mindfulness, self-compassion or other-compassion?" Thesis, University of East Anglia, 2013. https://ueaeprints.uea.ac.uk/45261/.
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Aims and objectives. The aim of the current research was to explore the relationship of mindfulness, self- and other-compassion with emotional dysregulation and symptoms in a clinical population suffering from mild-moderate anxiety and depression. Method. In order to investigate the relationships amongst the variables of interest, a cross-sectional design was employed. Quantitative data were collected via five self-report questionnaires measuring mindfulness, self-compassion, other-compassion, emotion dysregulation and emotional distress (anxiety, depression and stress), in addition to demographic information. A total of 94 adults enrolled in Improving Access to Psychological Therapy groups completed the questionnaires. Results. Multiple regression analysis indicated that all three predictor variables (mindfulness, self-compassion and other-compassion) significantly predicted variance within the measure of emotional distress, with mindfulness holding the most predictive power. Only mindfulness and self-compassion significantly predicted variance within the measure of emotion dysregulation, with self-compassion holding the most predictive power. Mediation analysis showed that emotion dysregulation partially mediates the relationship between mindfulness and emotional distress. Additionally, mediation analysis showed that emotion dysregulation perfectly mediates the relationship between self-compassion and 12 emotional distress. Emotion dysregulation did not significantly mediate the relationship between other-compassion and emotional distress. Conclusions. This study was the first to empirically explore the relationship of other-compassion with emotion dysregulation and emotional distress. The current findings suggest that other-compassion was not as important as mindfulness and self-compassion in regards to emotion dysregulation. The role of mindfulness and self-compassion within emotion dysregulation and emotional distress supports previous research findings. It is argued that the current study‟s findings are supportive of theoretical accounts that explain mindfulness and self-compassion as mind-training tools designed to improve emotion regulation in order to reduce emotional distress.
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Hacker, Thomas. "The relational compassion scale : development and validation of a new self rated scale for the assessment of self-other compassion." Thesis, University of Glasgow, 2008. http://theses.gla.ac.uk/462/.
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Objective: Previous research on the assessment of compassion focussed on self-reported self-compassion measures. This study reported on the development and evaluation of a new compassion scale that expands the previous conceptualisation by incorporating relational aspects of compassion. Methods: In an online study, 201 participants completed the relational compassion scale and a random sample of four questionnaires comprising measures of self-compassion, emotional approach coping, self-attacking/self-criticism and attachment. Moreover, the criterion-based validity of the scale was tested with an extreme group comparison design for which 30 Arts and Engineering students were recruited. Results: Consistent with a relational conceptualisation of compassion, findings supported a four-factor structure of the measure. Furthermore, the scale was positively correlated with measures of self-compassion, emotional approach coping, reassured self and a secure attachment style. However, the self to other compassion factor of the scale did not correlate with the self-attacking/self-criticism scale. Conclusions: Findings suggest that compassion can be conceptualised from within a relational framework. Moreover, this study indicates a need for further research investigating the relationship between self- and other-compassion in clinical samples and the interaction between different affect regulation systems.
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MacBeth, Angus M. "The Narrative Compassion Scale : development and validation of an interview measure of compassion and recovery in complex mental health difficulties." Thesis, University of Glasgow, 2011. http://theses.gla.ac.uk/2875/.
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Objectives: The ability to regulate affect in the face of stress has implications for recovery and chronicity in complex mental health problems such as schizophrenia and borderline personality disorder. In addition to adaptive integrating and maladaptive sealing over recovery styles it may be possible to delineate a further maladaptive recovery style of “ruminative preoccupation”. In addition, the capacity to compassionately relate to self and others may be linked to an recovery trajectories. The current study presents data on the utility of a Narrative Compassion Scale for recovery in a mixed clinical sample of individuals with diagnoses of psychotic disorder (with or without interpersonal violence) and Borderline Personality Disorder Design: A cross-sectional mixed methods design was used with a within subjects condition and three between subjects groups Methods: Forty-Three individuals were interviewed and transcripts coded with the Narrative Compassion Scale (NCS). Self-report measures of compassion, attachment, interpersonal problems and symptoms were completed. Symptomatology was also measured. Results: Three recovery styles were identified. Compassion was strongly positively correlated with Integration; and negatively correlated with Sealing Over. NCS compassion was unrelated to self-reported compassion, symptoms, interpersonal problems or attachment. Differential patterns of recovery emerged between clinical groups, with lower preoccupation and higher sealing-over in the psychosis with history of interpersonal violence group. Conclusions: The NCS is a promising narrative measure of recovery and compassionate responding. Implications are discussed in terms of a transdiagnostic understanding of recovery processes.
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Bove, Frank John. "SOCIAL SELF AND RELIGIOUS SELF: AN INQUIRY INTO COMPASSION AND THE SELF-OTHER DIALECTIC." [Kent, Ohio] : Kent State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=kent1195568243.
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Thesis (M.A.)--Kent State University, 2007.Title from PDF t.p. (viewed July 3, 2008). Advisor: Jeffrey Wattles. Keywords: social self; self-other dialectic; pure experience; I-Me; I-Thou; sunyata; kenosis; basho; absolute nothingness; George H. Mead; Nishida Kitaro; Steve Odin. Includes bibliographical references (p. 65).
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Jacobs, Tyler Perry. "Compassion and Pride May Affect Nonconscious Mimicry by Changing Perceptions of Self-Other Similarity." Miami University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=miami1563897600756219.
Full textBooks on the topic "Compassion for others"
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Compassion and solidarity: The Church for others. New York: Paulist Press, 1990.
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Awakening kindness: Finding joy through compassion for others. New York: Atria Books, 2010.
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Wuthnow, Robert. Acts of compassion: Caring for others and helping ourselves. Princeton, N.J: Princeton University Press, 1991.
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Wuthnow, Robert. Acts of compassion: Caring for others and helping ourselves. Princeton, N.J: Princeton University Press, 1991.
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Loving-kindness meditation: Meditations to help you love yourself, love others, and create more love and peace in the world. Gloucester, MA: Fair Winds Publishing, 2003.
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The courage to feel: Buddhist practices for opening to others. Ithaca, N.Y: Snow Lion Publications, 2009.
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Nugent, Madeline Pecora. Love-ability: Becoming lovable by caring for yourself and others. Hyde Park, NY: New City Press, 2007.
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Don't be nice, be real: Balancing passion for self with compassion for others. Santa Rosa, CA: Author's Pub. Cooperative, 2002.
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Richo, David, 1940- writer of foreword, ed. What really helps: Using mindfulness and compassionate presence to help, support, and encourage others. Boston: Shambhala, 2011.
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Healing Zen: Awakening to a life of wholeness and compassion while caring for yourself and others. New York: Viking Compass, 2002.
Find full textBook chapters on the topic "Compassion for others"
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Arnold, Rachel, Cameron T. Alldredge, Kara Cattani, Derek Griner, David M. Erekson, Gary M. Burlingame, and Mark E. Beecher. "Feeling Safe and Receiving Compassion from Others." In Compassion Focused Therapy Participant Workbook, 34–43. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003202493-5.
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Lemon, Narelle, Heidi Harju-Luukkainen, and Susanne Garvis. "Caring for self and others through challenging times." In Practising Compassion in Higher Education, 1–11. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003315797-1.
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Le Messurier, Mark. "Compassion towards others begins with our self-care." In Teaching Values of Being Human, 264–68. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003028048-10.
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Cattani, Kara, Derek Griner, David M. Erekson, Gary M. Burlingame, Mark E. Beecher, and Cameron T. Alldredge. "Module 4: Feeling Safe and Receiving Compassion from Others." In Compassion Focused Group Therapy for University Counseling Centers, 61–76. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003202486-4.
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Crawford, Patricia A. "Beyond Words: Using Language and Literature to Teach Compassion for Others." In Teaching Compassion: Humane Education in Early Childhood, 161–73. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6922-9_11.
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Cain, Melissa. "“But It Wouldn’t Be Me”: Exploring Empathy and Compassion for Self and Others Through Creative Processes." In Compassion and Empathy in Educational Contexts, 39–57. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18925-9_3.
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Kato, Shoichi. "On compassion – a vessel that holds our relationships with others." In Jungian Psychology in the East and West, 109–17. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003168133-14.
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"Mindfulness, compassion for self, and compassion for others." In Compassion, 251–74. Routledge, 2005. http://dx.doi.org/10.4324/9780203003459-14.
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Krause, Neal M. "Forgiving Others and Compassion." In Religion, Virtues, and Health, 125–51. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197587652.003.0006.
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The virtue of forgiving others and the virtue of compassion occupy a pivotal position in the core study model because they provide an important point of departure for explaining how spiritual support affects health. This fundamental issue is explored in three sections: (1) a theoretical rationale for focusing specifically on forgiveness and compassion is provided—in the process the social underpinning of these virtues is highlighted; (2) studies on the relationship between forgiveness and health as well as compassion and health are reviewed; (3) a submodel is introduced that aims to flesh out the nature of the relationship between spiritual support and these two social virtues is provided.
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Persson, Ingmar. "Morality and the Distinction between Oneself and Others." In Morality from Compassion, 31–66. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192845535.003.0002.
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In On What Matters Derek Parfit adopts Henry Sidgwick’s idea of a duality of practical reason consisting in there being personal reasons to care about our own well-being as well as moral reasons to care about everyone else’s well-being. But this sits ill with his well-known claim in Reasons and Persons that personal identity is not what matters. For this implies that were we to divide into two individuals, we would have the same reasons to care about these individuals as ourselves, though they are distinct from us. It is suggested that this is because we empathize with them in the same way as with ourselves in the future, ‘from the inside’, and that considerations of justice do not apply to them because their wills are too dependent on our wills.
Conference papers on the topic "Compassion for others"
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HURLYEVA, Tetyana. "LOVE IN THE NATURE OF HAPPINESS: EXISTING-HUMANISTIC ASPECT." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.31.
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The article emphasizes the importance of humane values in personal development, in the fullest, creative realization of a person's human essence, in the continuous pursuit of happiness. It is the proclamation and implementation of such values as goodness, justice, compassion, responsibility, freedom, conscience, dignity, honor, and others. From the standpoint of the existential-humanistic approach, the role of love as a value in the nature of happiness, its connection with creativity, spirituality, and dreams is considered. Love as one of the most important human values, the high meaning of life, the spiritual ability of man can be manifested in various types of relationships. The author of the article focuses on love for all that exists - for other people, for nature, for life, for the world, on the meaning of a person's ability to give and receive love. Key words: happiness, love, dream, creativity, meaning of life, spirituality, existential-humanistic aspect
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Penaskovic, Richard. "M FETHULLAH GÜLEN’S RESPONSE TO THE “CLASH OF CIVILIZATIONS” THESIS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bteg9200.
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Part I contains an exposition of Sam Huntington’s thesis about the clash of civilisations ac- cording to Gülen. Huntington’s writings are far from being realistic evaluations regarding the future. Rather, they are more like a self-fulfilling prophecy. Gülen argues that by creat- ing new enemy fronts, Huntington actually sows the seeds for a clash of civilisations on the basis of religious and cultural differences. Part II looks at Gulen’s response to Huntington’s thesis and has three parts: tolerance, interfaith dialogue, and compassionate love. Tolerance means closing our minds to the faults of others, respecting ideas with which we disagree, and when attacked verbally, responding with mildness or as the Qur’an says, with ‘gentle words.’ Interfaith dialogue involves stressing the commonalities between the world religions, rather than past polemics and historical differences. In regard to compassionate love Gülen calls the universe a symphony of compassion because without compassion everything is in chaos. Souls filled with love are in Gülen’s view, the greatest heroes in the cosmos. The way of love is the way of the prophets. Part III contains my own views on the clash of civilisations. Written in the spirit of Gülen, I argue that in contradistinction to Huntington, the Muslim world is not monolithic, that many of the past wars and clashes were within the same civilisa- tion, and that the real clash is between extremists of all types and moderates within the same culture or civilisation. I also highlight the ecumenical message of Islam, namely, that all religion deserve respect and courtesy, that followers of different religious traditions should compete with one another in piety, and that the rope that links us to God also links us to one another (Qur’an 3:103).
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Gadetsky, O. G. "ЦЕННОСТНО–ОРИЕНТИРОВАННАЯ ПСИХОЛОГИЯ, КАК ОДНО ИЗ НАПРАВЛЕНИЙ РЕАЛИЗАЦИИ ПОТЕНЦИАЛА ОБЪЕДИНЕНИЯ ОБЩЕСТВА." In ПЕРВЫЙ МЕЖКОНТИНЕНТАЛЬНЫЙ ЭКСТЕРРИТОРИАЛЬНЫЙ КОНГРЕСС «ПЛАНЕТА ПСИХОТЕРАПИИ 2022: ДЕТИ. СЕМЬЯ. ОБЩЕСТВО. БУДУЩЕЕ». Crossref, 2022. http://dx.doi.org/10.54775/ppl.2022.64.59.001.
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Value-oriented psychology reveals the potential of the individual. At the same time, the basis of the personality is the spiritual and moral core, spiritual and moral values. These values are not selfish, they form our relationships with other people, in which such qualities as respect, gratitude, sensitivity, attentiveness, compassion, mercy, etc. are manifested. Also a person becomes more socially oriented, able to act for the benefit of others. Such a person begins to create an atmosphere of harmony and cooperation in society, instead of an atmosphere of destruction, selfishness, manipulation, greed and fear. At the same time, the value-oriented approach is not one of the areas of psychology, it is a universal methodology of therapeutic practice that can enrich any psychological technique or modality. В настоящее время в психологии и психотерапии существует достаточно распространенный «традиционный» подход, который называют «техническим». Что означает «технический»? Это означает, что у человека есть некая проблема психологического плана, и есть какие-то инструменты у специалиста. И задача специалиста с помощью этих инструментов проблему убрать. Это подобно хирургии, если сравнивать с традиционной медициной: у человека что-то болит, на это нужно воздействовать с помощью химиотерапии или хирургических методов, в крайнем случае, и в итоге все будет хорошо. Однако, сам по себе этот подход не совсем экологичен. Почему? Потому что в этой ситуации человек рассматривает человека как некое самостоятельное звено, самостоятельный объект. В этом объекте какая-то поломка, ее нужно обнаружить и убрать. Этот подход рассматривает человека вне связи с окружающей средой, космосом, Вселенной.
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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.
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Zhu, Yancong, Di Zhu, and Wei Liu. "Do Not to Be a Trash Can for Other People's Bad Emotions Compassion Fatigue Solutions for Psychological Counselors." In Chinese CHI 2021: The Ninth International Symposium of Chinese CHI. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3490355.3490364.
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Graskemper, Michael David. "A BRIDGE TO INTERRELIGIOUS COOPERATION: THE GÜLENJESUIT EDUCATIONAL NEXUS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.
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The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educated holistically – in ethics and social justice as well as the sciences – what Gülen calls a ‘marriage of mind and heart’. This paper focuses on four shared values of education: commitment, responsibility, virtue and service. Within this framework, themes found in the Gülen educational movement, such as the Golden Generation and the concept of hizmet, are compared to similar Jesuit notions such as A.M.D.G., cura personalis, and ‘Men and Women for Others’. Differences and nu- ances are also addressed in the paper. The discussion aims to highlight the importance of values-oriented education in the modern world. The Gülen–Jesuit educational nexus is one positive bridge to inter-religious understanding and, importantly, collaborative action. The educational endeavors associated with the Turkish-Muslim Gülen movement have popu- larized, possibly more than any other facet of the group, Fethullah Gülen’s mission to prom- ulgate and cultivate an individually transformative Islam in the modern world. As the teach- ers and business partners of the Gülen movement continue to work to form conscientious, open-minded and just students in different cultures across the world, they will continue to be challenged and influenced by a myriad of different perspectives, religions, and socio-political groups; and, in turn, they will succeed in positively influencing those same cultures, as they have in many cases already. Of the many groups with which the Gülen movement has inter- acted in its ever-expanding intercultural milieu, this paper will focus on one: the educational charge of a Roman Catholic religious order called the Society of Jesus, a group more com- monly known as the Jesuits. This paper shows that the educational mission of the Gülen movement is, at its core, remark- ably similar to the mission of the centuries-old Jesuit Catholic educational tradition. In fact, it can be argued that the Gülen and Jesuit educational missions are, in theory and in praxis, united in a shared mission today; one that is rooted in a deep concern for the spiritual free- dom of the individual and dedicated to the betterment of the world. In analyzing this shared mission, this paper aims to discuss the importance of values-oriented education; particularly by addressing how the Gülen-Jesuit educational nexus can act as one positive bridge to inter- religious understanding and, importantly, cooperation and action in our transitioning world. In order to achieve this end, this paper begins with a short analysis of each movement’s back- ground with regard to education. Afterwards, the each movement’s notion of religious educa- tion is discussed. Finally, the focus turns to the mission themes the educational movements have in common. While there is a plethora of shared mission traits from which one could choose, for practical purposes this paper uses as its foundation for comparison four themes distilled by William J. Byron, S.J., from a mission statement from Georgetown University, the Jesuit university in Washington, D.C., which reads: Georgetown seeks to be a place where understanding is joined to commitment; where the search for truth is informed by a sense of responsibility for the life of society; where academic excellence in teaching...is joined with the cultivation of virtue; and where a community is formed which sustains men and women in their education and their conviction that life is only lived well when it is lived generously in the service of others (Byron 1997, 653). The first of these themes is a commitment to the understanding that God works in the world through people. The second is a responsibility to raise individual students to act justly in and for the world. The third is virtue, with the understanding that the way to achieve the mission of these schools is through educating students to be morally upright. Finally, the fourth theme is the need to be actively engaged in service to make the world a more peaceful, tolerant and just place to live. Commitment, responsibility, virtue, and service are, significantly, foundational for not only Jesuit schools, but Gülen schools as well.
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Flores, Patricia Andrea S., and Marjualita Theresa T. Malapo. "Road to Damascus: A Narrative Inquiry on Transformation Stories of Formerly Convicted Notorious Criminals Adhering to Christian Faith." In 7th International Conference on Spirituality and Psychology. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/icsp.2022.007.
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Abstract Serial killers, rapists, terrorists, and other notorious criminals are often labeled "criminals forever." Recovery for this group is unusual, according to post-positivist studies. However, positive spiritual psychology says differently. In Christian theology, Saul, a notorious mass murderer, went to Damascus and became Paul, a righteous man. Hence, this study unraveled the breakthrough stories of real-life Pauls, or formerly convicted notorious criminals before, during, and after adhering to the Christian faith. Through narrative inquiry, ten purposively selected samples were assessed through Psychology's triad of affect, behavior, and cognitions (ABC). Thematic analysis revealed that participants were chronic malefactors with vile and remorseless compulsions for victimization before adhering to the Christian faith. Egotistical convictions drove their actions. Uniformly, a similar epiphany occurred through their spiritual encounters with the Divine. From then on, they insouciantly live with rectitude, compassion, and selfless credo, which is deemed undoable with their willpower but doable with God's might. The revolutionary study reveals that individuals repented, resisted compulsions, repaired harms, and recovered right after being changed, contrary to nonlinear relapses of recidivists. The study highlights the penumbra that "change can happen even to the worst of the wicked." No matter how notorious one can be, the power of spirituality can transcend beyond human understanding onward the inner workings of the mind, body, and spirit. Based on these results, the research suggests studying Quantum Change, an underutilized concept in psychology. Still, it has been linked to effective holistic transformations. KEYWORDS: Transformation, Quantum change, epiphany, notorious criminals, divine, spirituality
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Tavares, Tatiana. "Paradoxical saints: Polyvocality in an interactive AR digital narrative." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.81.
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This artistic, practice-led PhD thesis is concerned with the potentials of polyvocality and interactive digital narrative. The practical project, Saints of Paradox, is constructed as a printed picture book that can be experienced through an Augmented Reality [AR] platform. The fictional story entails a woman who mourns the disappearance of her lover in the 1964 Brazilian coup d’état and lives for 40 years in a room of accumulated memories. IIn each illustration, the user can select three buttons on the tablet device that activates a different version of the story. Three narrators (saints) present interconnected but diverging interpretations of the events shaped by their distinct theological positions. The respective values of compassion, orthodoxy, and pragmatic realism distort details of imagery, sound, movement, and meaning. AR animated vignettes, each backed by a uniquely composed cinematic soundscape, allow characters to populate the luxuriously illustrated world. Candles flicker and burn, snakes curl through breathing flowerbeds, and rooms furnished with the contents of accumulated memories pulsate with mystery. The scanned image reviews an interactive parallax that produces a sense of three-dimensional space, functioning as a technical and conceptual component. Theoretically, the story navigates relationships between the real and the imagined and refers to magical real binary modes of textual representation (Flores, 1955, Champi, 1980; Slemon, 1988, 1995; Spindler, 1993; Zamora and Faris; 1995; Bowers, 2004). Here, meaning negotiates an unreliable, sometimes paradoxical pathway between rational and irrational accounting and polyvocal narration. The dynamics between the book and the AR environments produce a sense of mixed reality (actual and virtual). The narrative experience resides primarily in an unstable virtual world, and the printed book functions as an enigmatic unoccupied vessel. Because of this, we encounter a sense of ontological reversal where the ‘virtual’ answers the ambiguities presented by the ‘real’ (the book). In the work, religious syncretism operates as a reference to Brazilian culture and an artistic device used to communicate a negotiation of different voices and points of view. The strange and somehow congruous forms of European, African, and indigenous influences merge to form the photomontage world of the novel. Fragments of imagery may be considered semiotic markers of cultural and ideological miscegenation and assembled into an ambiguous ‘new real’ state of being that suggests syncretic completeness. Methodologically, the project emanates from a post-positivist, artistic research paradigm (Klein, 2010). It is supported by a heuristic approach (Douglass and Moustakas, 1985) to the discovery and refinement of ideas through indwelling and explicitness. Thus, the research draws upon tacit and explicit knowledge in developing a fictional narrative, structure, and stylistic treatments. A series of research methods were employed to assess the communicative potential of the work. Collaboration with other practitioners enabled high expertise levels and provided an informed platform of exchange and idea progression.
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Churakov, A. A. "КОМБИНИРОВАННАЯ ЭРИКСОНОВСКАЯ ПСИХОТЕРАПИЯ В КОМПЛЕКСНОМ ЛЕЧЕНИИ КОМОРБИДНОГО ПАЦИЕНТА." In ПЕРВЫЙ МЕЖКОНТИНЕНТАЛЬНЫЙ ЭКСТЕРРИТОРИАЛЬНЫЙ КОНГРЕСС «ПЛАНЕТА ПСИХОТЕРАПИИ 2022: ДЕТИ. СЕМЬЯ. ОБЩЕСТВО. БУДУЩЕЕ». Crossref, 2022. http://dx.doi.org/10.54775/ppl.2022.78.49.001.
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Patient «C», 51 years old, works as an oncologist in a hospital, mostly night duties. Complaints of anxiety; reduced mood; hopelessness, “all is bad: health, work, family”; guilt; weakness; apathy, suicidal thoughts; sleep disturbance; chronic back pain; feeling of incomplete bladder emptying. He associates the complaints with high stress at work and with the fact that he does not have time to recover from night duty, with a sense of hopelessness due to his inability to help some patients. He was observed by an interdisciplinary team of specialists including a psychotherapist, a urologist and a neurologist. Diagnosis: Emotional burnout syndrome (Z 73.0), Mixed anxiety and depressive reaction (F 43.22), Neurogenic bladder weakness (N 31.2), Dorsopathy at lumbarsacral level (М 51.1). Prescription: alfuzosin (alfuprost, Vertex, Russia) 10 mg per 24 hours, 3 months; tolperison hydrochloride (mydocalm, GEDEON RICHTER, Plc., Hungary), per os 150 mg in the evening, for 1 month; psychotherapy in Erickson's hypnosis modality: 2 in-person sessions – “Resource Vase” and “Compassion meditation”, and 10 sessions of neuro audio modules (NAM): Psychosomatic Session, Good Memory, House Building, Bird Flight, Body Comfort Bird, Health Bridge, Diaphragmatic Breathing, Transformation, Garden, Circulation of Transformations, River of Desire, they were held daily or every other day. NAM was broadcast against the background of meditative music and sounds of nature. Methods of self-regulation of psycho-emotional state are recommended. One month later after the beginning of the treatment: the level of anxiety decreased from 16 till 6 points, the level of depression – from 12 till 5 points (HADS). Back pains dimineshed from 8 till 3 points according to Visual Analog scale, 55% residual urine. The patient noted a significant improvement in the background mood, a surge of energy, increased working capacity, improvement in the relations with his loved ones. Thus, the clinical effectiveness of inclusion in the treatment of comorbid patient of combined Erickson's psychotherapy with the predominant use of NAM has been demonstrated. This approach increases the availability of psychotherapy, reduces labour efforts of a therapist and financial burden on a patient. Пациент «C», 51 г., работает врачом-онкологом в стационаре, преимущественно ночные дежурства. Обратился с жалобами: чувство тревоги; пониженный фон настроения; ощущение безнадежности, «все плохо: здоровье, работа, семья»; чувство вины; упадок сил; апатия, суицидальные мысли; нарушение ночного сна; хроническая боль в спине; чувство неполного опорожнения мочевого пузыря. Жалобы связывает с выраженным стрессом на работе и тем, что не успевает восстанавливаться после ночных дежурств, ощущением безысходности из-за невозможности помочь некоторым пациентам. Наблюдался междисциплинарной командой специалистов, включающей психотерапевта, уролога, невролога. Диагноз: Синдром эмоционального выгорания (Z 73.0), Смешанная тревожная и депрессивная реакция (F 43.22), Нейрогенная слабость мочевого пузыря (N 31.2), Дорсопатия на пояснично-крестцовом уровне (М 51.1). Назначения: алфузозин (алфупрост, Вертекс, Россия) 10 мг в сутки, 3 месяца; толперизона гидрохлорид (мидокалм, GEDEON RICHTER, Plc., Венгрия), внутрь 150 мг вечером, 1 месяц; психотерапия в модальности Эриксоновский гипноз: 2 сеанса очно – «Ваза 163 ресурсов» и «Медитация сострадания», и 10 сеансов нейроаудиомодулей (НАМ): Психосоматический сеанс, Приятное воспоминание, Строительство дома, Полет птицы, Птица телесного комфорта, Оздоровительный мост, Диафрагмальное дыхание, Трансформация, Сад, Круговорот преобразований, Река желания, которые проводили ежедневно или через день. НАМ транслировался на фоне медитативной музыки и звуков природы. Рекомендованы приемы саморегуляции психоэмоционального состояния. Через 1 месяц от начала лечения: уровень тревоги снизился с 16 до 6 баллов, депрессии – с 12 до 5 баллов (ГШТД). Уменьшились боль в спине по ВАШ с 8 до 3 баллов, объем остаточной мочи на 55%. Пациент отметил значительное улучшение фона настроения, прилив сил, повысилась работоспособность, улучшились отношения с близкими. Таким образом, продемонстрирована клиническая эффективность включения в курс лечения коморбидного пациента комбинированной эриксоновской психотерапии с преимущественным использованием НАМ. Данный подход повышает доступность к психотерапии, сокращает трудозатраты врача-психотерапевта и финансовую нагрузку на пациента.
Reports on the topic "Compassion for others"
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Lagutin, Andrey, and Tatyana Sidorina. SYSTEM OF FORMATION OF PROFESSIONAL AND PERSONAL SELF-GOVERNMENT AMONG CADETS OF MILITARY INSTITUTES. Science and Innovation Center Publishing House, December 2020. http://dx.doi.org/10.12731/self-government.
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When carrying out professional activities, officers of the VNG of the Russian Federation are often in difficult, stressful, emotionally stressful situations associated with the use of weapons as a particularly dangerous means of destruction. The right to use a weapon by an officer makes him responsible for its use. And therefore requires the officer to make a balanced optimal decision, which is associated with the risk and transience of events, and in which no mistake can be made, since the price of it can be someone's life. It is at such a moment that it is important that the officer has stable skills in making a decision on the use of weapons, and this requires skills not only in managing subordinates or the situation,but in managing himself. The complication of the military-professional activity, manifested in the need to develop the ability to quickly and accurately make command decisions, exacerbating the problem of social responsibility of an officer who has the management of unit that leads to an understanding of his singular personal and professional responsibility, as the ability to govern themselves makes it possible to achieve a positive result of the Department for the DBA. This characterizes the need for a commander to have the ability to manage himself, as a "system" that manages others. Forming skills of self-control, patience, compassion, having mastered algorithms of making managerial decisions, the cycle of implementing managerial functions, etc., a person comes to the belief: "before effectively managing others, it is necessary to learn how to manage yourself." The required level of personal and professional maturity can be formed in a person as a result of purposeful self-management, which determines the special role of professional and personal self-management in the training of future officers.
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McGrath, Robert E., and Alejandro Adler. Skills for life: A review of life skills and their measurability, malleability, and meaningfulness. Inter-American Development Bank, August 2022. http://dx.doi.org/10.18235/0004414.
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It is widely accepted that schools and other settings catering to youth can play an essential role in offering education in life skills and character. However, there exists a broad array of potential targets for such programs, suggesting the need for guidance on which targets are most likely to result in demonstrable and valuable results. This report attempts to integrate a broad literature addressing the universe of targets for skills development programs for youth. After identifying a set of 30 candidate skills to investigate further, research literature was reviewed to evaluate each skill on three dimensions. Measurability had to do with the extent to which adequate measurement tools were available for evaluating skill level, with emphasis on those tools specifically used for younger populations and available in multiple languages, particularly in Spanish. Malleability had to do with the extent to which there is evidence that interventions have the potential to modify skill level, with emphasis on those that have been extensively evaluated through randomized controlled trials. Finally, meaningfulness had to do with the extent to which evidence exists demonstrating that the higher levels of skill can result in consequential outcomes. Based on these criteria, 10 skills were selected for further review as having the most compelling evidence to date that they are life skills that matter: Mindfulness, Empathy and compassion, Self-efficacy/ Self-determination, Problem solving, Critical thinking, Goal orientation and goal completion, Resilience/Stress resistance, Self-awareness, Purposefulness, and Self-regulation/Self-control/Emotion regulation. The evidence for each is summarized. We finish with a review of key issues to consider in the design, implementation, and evaluation of life skills that matter.
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MacFarlane, Andrew. 2021 medical student essay prize winner - A case of grief. Society for Academic Primary Care, July 2021. http://dx.doi.org/10.37361/medstudessay.2021.1.1.
Full textAbstract:
As a student undertaking a Longitudinal Integrated Clerkship (LIC)1 based in a GP practice in a rural community in the North of Scotland, I have been lucky to be given responsibility and my own clinic lists. Every day I conduct consultations that change my practice: the challenge of clinically applying the theory I have studied, controlling a consultation and efficiently exploring a patient's problems, empathising with and empowering them to play a part in their own care2 – and most difficult I feel – dealing with the vast amount of uncertainty that medicine, and particularly primary care, presents to both clinician and patient. I initially consulted with a lady in her 60s who attended with her husband, complaining of severe lower back pain who was very difficult to assess due to her pain level. Her husband was understandably concerned about the degree of pain she was in. After assessment and discussion with one of the GPs, we agreed some pain relief and a physio assessment in the next few days would be a practical plan. The patient had one red flag, some leg weakness and numbness, which was her ‘normal’ on account of her multiple sclerosis. At the physio assessment a few days later, the physio felt things were worse and some urgent bloods were ordered, unfortunately finding raised cancer and inflammatory markers. A CT scan of the lung found widespread cancer, a later CT of the head after some developing some acute confusion found brain metastases, and a week and a half after presenting to me, the patient sadly died in hospital. While that was all impactful enough on me, it was the follow-up appointment with the husband who attended on the last triage slot of the evening two weeks later that I found completely altered my understanding of grief and the mourning of a loved one. The husband had asked to speak to a Andrew MacFarlane Year 3 ScotGEM Medical Student 2 doctor just to talk about what had happened to his wife. The GP decided that it would be better if he came into the practice - strictly he probably should have been consulted with over the phone due to coronavirus restrictions - but he was asked what he would prefer and he opted to come in. I sat in on the consultation, I had been helping with any examinations the triage doctor needed and I recognised that this was the husband of the lady I had seen a few weeks earlier. He came in and sat down, head lowered, hands fiddling with the zip on his jacket, trying to find what to say. The GP sat, turned so that they were opposite each other with no desk between them - I was seated off to the side, an onlooker, but acknowledged by the patient with a kind nod when he entered the room. The GP asked gently, “How are you doing?” and roughly 30 seconds passed (a long time in a conversation) before the patient spoke. “I just really miss her…” he whispered with great effort, “I don’t understand how this all happened.” Over the next 45 minutes, he spoke about his wife, how much pain she had been in, the rapid deterioration he witnessed, the cancer being found, and cruelly how she had passed away after he had gone home to get some rest after being by her bedside all day in the hospital. He talked about how they had met, how much he missed her, how empty the house felt without her, and asking himself and us how he was meant to move forward with his life. He had a lot of questions for us, and for himself. Had we missed anything – had he missed anything? The GP really just listened for almost the whole consultation, speaking to him gently, reassuring him that this wasn’t his or anyone’s fault. She stated that this was an awful time for him and that what he was feeling was entirely normal and something we will all universally go through. She emphasised that while it wasn’t helpful at the moment, that things would get better over time.3 He was really glad I was there – having shared a consultation with his wife and I – he thanked me emphatically even though I felt like I hadn’t really helped at all. After some tears, frequent moments of silence and a lot of questions, he left having gotten a lot off his chest. “You just have to listen to people, be there for them as they go through things, and answer their questions as best you can” urged my GP as we discussed the case when the patient left. Almost all family caregivers contact their GP with regards to grief and this consultation really made me realise how important an aspect of my practice it will be in the future.4 It has also made me reflect on the emphasis on undergraduate teaching around ‘breaking bad news’ to patients, but nothing taught about when patients are in the process of grieving further down the line.5 The skill Andrew MacFarlane Year 3 ScotGEM Medical Student 3 required to manage a grieving patient is not one limited to general practice. Patients may grieve the loss of function from acute trauma through to chronic illness in all specialties of medicine - in addition to ‘traditional’ grief from loss of family or friends.6 There wasn’t anything ‘medical’ in the consultation, but I came away from it with a real sense of purpose as to why this career is such a privilege. We look after patients so they can spend as much quality time as they are given with their loved ones, and their loved ones are the ones we care for after they are gone. We as doctors are the constant, and we have to meet patients with compassion at their most difficult times – because it is as much a part of the job as the knowledge and the science – and it is the part of us that patients will remember long after they leave our clinic room. Word Count: 993 words References 1. ScotGEM MBChB - Subjects - University of St Andrews [Internet]. [cited 2021 Mar 27]. Available from: https://www.st-andrews.ac.uk/subjects/medicine/scotgem-mbchb/ 2. Shared decision making in realistic medicine: what works - gov.scot [Internet]. [cited 2021 Mar 27]. Available from: https://www.gov.scot/publications/works-support-promote-shared-decisionmaking-synthesis-recent-evidence/pages/1/ 3. Ghesquiere AR, Patel SR, Kaplan DB, Bruce ML. Primary care providers’ bereavement care practices: Recommendations for research directions. Int J Geriatr Psychiatry. 2014 Dec;29(12):1221–9. 4. Nielsen MK, Christensen K, Neergaard MA, Bidstrup PE, Guldin M-B. Grief symptoms and primary care use: a prospective study of family caregivers. BJGP Open [Internet]. 2020 Aug 1 [cited 2021 Mar 27];4(3). Available from: https://bjgpopen.org/content/4/3/bjgpopen20X101063 5. O’Connor M, Breen LJ. General Practitioners’ experiences of bereavement care and their educational support needs: a qualitative study. BMC Medical Education. 2014 Mar 27;14(1):59. 6. Sikstrom L, Saikaly R, Ferguson G, Mosher PJ, Bonato S, Soklaridis S. Being there: A scoping review of grief support training in medical education. PLOS ONE. 2019 Nov 27;14(11):e0224325.