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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.
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Fulton, Cheryl L. "Self-Compassion as a Mediator of Mindfulness and Compassion for Others." Counseling and Values 63, no. 1 (April 2018): 45–56. http://dx.doi.org/10.1002/cvj.12072.
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Friedrich, M. J. "Passion for Poetry, Compassion for Others." JAMA 281, no. 13 (April 7, 1999): 1159. http://dx.doi.org/10.1001/jama.281.13.1159-jmn0407-3-1.
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Saarinen, Aino I., Dacher Keltner, Henrik Dobewall, Terho Lehtimäki, Liisa Keltikangas-Järvinen, and Mirka Hintsanen. "The relationship of socioeconomic status in childhood and adulthood with compassion: A study with a prospective 32-year follow-up." PLOS ONE 16, no. 3 (March 24, 2021): e0248226. http://dx.doi.org/10.1371/journal.pone.0248226.
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The objective of this study was to investigate (i) whether childhood family SES predicts offspring’s compassion between ages 20–50 years and (ii) whether adulthood SES predicts compassion or vice versa. We used the prospective population-based Young Finns data (N = 637–2300). Childhood family SES was evaluated in 1980; participants’ adulthood SES in 2001 and 2011; and compassion for others in 1997, 2001, and 2012. Compassion for others was evaluated with the Compassion scale of the Temperament and Character Inventory. The results showed that high childhood family SES (a composite score of educational level, occupational status, unemployment status, and level of income) predicted offspring’s higher compassion between ages 30–40 years but not in early adulthood or middle age. These results were obtained independently of a variety of potential confounders (disruptive behavior in childhood; parental mental disorder; frequency of parental alcohol use and alcohol intoxication). Moreover, high compassion for others in adulthood (a composite score of educational level, occupational status, and unemployment status) predicted higher adulthood SES later in their life (after a 10-year follow-up), but not vice versa. In conclusion, favorable socioeconomic environment in childhood appears to have a positive effect on offspring’s compassion in their middle adulthood. This effect may attenuate by middle age. High compassion for others seems to promote the achievement of higher SES in adulthood.
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Matos, M., J. Duarte, and J. Pinto-Gouveia. "Being Afraid of Compassion: Fears of Compassion as Mediators Between Early Emotional Memories and Psychopathological Symptoms in Adulthood." European Psychiatry 41, S1 (April 2017): S101. http://dx.doi.org/10.1016/j.eurpsy.2017.01.312.
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IntroductionThere is evidence suggesting that for some individuals self-generating compassion and being open to compassion from others can be difficult or aversive. To date, however, no study has explored how these fears of compassion are associated with early emotional memories, such as shame or safeness memories, and to symptoms of depression and anxiety in adulthood. The current study set out to investigate the mediator effect of fears of compassion on the relationship between the traumatic and centrality features of shame memories, early memories of warmth and safeness, and symptoms of depression and anxiety.MethodIn this cross-sectional study, participants were 302 individuals (171 women; age M = 36.28; SD = 11.45) recruited from the general community population, who completed self-report measures of fears of compassion (for self, for others and from others), shame memories, safeness memories, depression and anxiety.ResultsPath analysis showed that fears of compassion for self and of receiving compassion from others mediated the effects of shame traumatic memory, centrality of shame memory and early memories of warmth and safeness on depressive and anxiety symptoms. Fear of compassion for self was the best predictor of depression and anxiety.ConclusionsFears of compassion may render an individual more vulnerable to defeat and threat responses when faced with stressful life events, which can manifest as symptoms of depression or anxiety. Clinical implications might be derived from these findings as these fears, as well as the negative emotional memories fuelling them, may need to be addressed in therapy to assist patients in self-generating and receiving compassion.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Buchanan, John H. "THE DEPTHS OF COMPASSION." Process Studies 42, no. 1 (April 1, 2013): 47–63. http://dx.doi.org/10.2307/44798329.
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Abstract Some notion of compassion must play a central role in conceiving of a true process psychology. In Whitehead’s metaphysics, "feeling the feelings of others" is how reality itself is constructed. By placing primitive feeling at the heart of perception, experience, and the nature of reality, process philosophy helps psychology envision compassion as a way of connecting directly to the depths of others, of nature, and of ourselves. This paper focuses on some deeper experiences of compassion, as elucidated by transpersonal psychology, and how these spiritual experiences might be accessed and utilized in these challenging times.
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Shahrooz, Nemati, Nazila Shojaeian, Richard Lynn, Abbas Ali Hosseinkhanzadeh, Araam Katurani, and Isan Khiabani. "The Relationship between Empathy and Altruism in Mothers of Children with Autism Spectrum Disorder and Intellectual and Developmental Disabilities." Revista de Discapacidad, Clínica y Neurociencias 9, no. 1 (July 6, 2022): 23. http://dx.doi.org/10.14198/dcn.21915.
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The objective of the current research study was to investigate the relationship between empathy and self-compassion and altruism in mothers of children with Autism Spectrum Disorder and intellectual and developmental disabilities. Method: by convenience sampling, 161 participants were selected. The short form self-compassion, empathy and altruism inventories were implemented. Results: The Pearson’s correlation coefficient and multiple regression analysis revealed that there was a direct relationship between empath, self-compassion and altruism. Conclusion: Empathy is a complex capability which enables individuals to understand the emotional states of others, and results in compassionate behaviour. Empathy requires cognitive, emotional, behavioural, and moral capacities to understand and respond to others' suffering. Compassion is a proper response to the perception of others’ suffering. In addition, compassion cannot exist without empathy; they are part of the same perception and response continuum which moves human beings from observation to action. It seems that maternal care, together with the hope that a child with intellectual and developmental disabilities lives independently, provides the necessary grounds for empathy, self-compassion and altruism.
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Beaumont, Elaine, Gillian Rayner, Mark Durkin, and Gosia Bowling. "The effects of compassionate mind training on student psychotherapists." Journal of Mental Health Training, Education and Practice 12, no. 5 (September 11, 2017): 300–312. http://dx.doi.org/10.1108/jmhtep-06-2016-0030.
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Purpose The purpose of this paper is to examine pre and post outcome measures following a course of Compassionate Mind Training (CMT). Participants were students enrolled on a Post Graduate Diploma in Cognitive Behavioural Psychotherapy (CBP). The aim of the research was to explore whether CMT would increase self-compassion, compassion for others, dispositional empathy and reduce self-critical judgement. Design/methodology/approach In total, 21 participants who had enrolled on the CBP programme took part in the study. Data were collected using the self-compassion scale, interpersonal reactivity index, and the compassion for others scale. Findings Results reveal an overall statistically significant increase in self-compassion scores and statistically significant reduction in self-critical judgement scores post training. There was no statistically significant difference post training on the interpersonal reactivity index or the compassion for others scale. Research limitations/implications CMT training may help students develop healthy coping strategies, which they can use to balance their affect regulation systems when faced with organisational, placement, client, academic, personal and supervision demands. Further research and longitudinal studies, using larger sample sizes are needed to explore if cultivating compassion whilst on psychotherapy training helps students build resilience and provide a barrier against empathic distress fatigue, compassion fatigue, secondary traumatic stress, and burnout. Practical implications Incorporating CMT into a CBP programme may bring changes in student levels of self-compassion and self-critical judgement. Originality/value This inaugural study examines whether incorporating CMT into a CBP programme impacts on students levels of compassion, dispositional empathy and self-critical judgement. The findings from this preliminary study suggest the potential benefits of training students in compassion focused practices.
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Davalos-Batallas, Viviana, Ana-Magdalena Vargas-Martínez, Patricia Bonilla-Sierra, Fatima Leon-Larios, Maria-de-las-Mercedes Lomas-Campos, Silvia-Libertad Vaca-Gallegos, and Rocio de Diego-Cordero. "Compassionate Engagement and Action in the Education for Health Care Professions: A Cross-Sectional Study at an Ecuadorian University." International Journal of Environmental Research and Public Health 17, no. 15 (July 28, 2020): 5425. http://dx.doi.org/10.3390/ijerph17155425.
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Objective: This study aimed at exploring the compassion attitudes and needs for awareness and training related to a compassionate approach for Medicine, Nursing, and Psychology students, as well as for the academic and administration personnel from the Universidad Técnica Particular de Loja (UTPL, Ecuador) Health Sciences area. Methods: A cross-sectional observational study, based on a self-administered questionnaire through a sample of 788 UPTL students. STROBE guidelines were followed and applied. Results: A positive correlation was found between life engagement and compassion for others, from others, and self-compassion. The Nursing students were those who reported having previous experiences of contact with people with an advanced disease or in an end-of-life situation and having received some type of training compared to Medicine and Psychology students and lecturers (faculty members). Differences were found on the “self-compassion” and “compassion for others” subscales, noting a higher level of compassion among Psychology students. Conclusions: To implement the philosophy of compassionate universities it is necessary to design trainings that include the students, the faculty members, and the administrative staff, centered on sensitization and training about assistance, care, and accompaniment at the end of life, as well as cultivating compassion in the workplace.
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Thomas, Ryan J. "MEDIA MORALITY AND COMPASSION FOR “FARAWAY OTHERS”." Journalism Practice 5, no. 3 (June 2011): 287–302. http://dx.doi.org/10.1080/17512786.2010.540132.
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Khanjani, Sajad, Ali Akbar Foroughi, and Mohammad Noori. "Compassion to Others, Psychometric Properties, Validity, Reliability." Health, Spirituality and Medical Ethics 6, no. 1 (March 1, 2019): 25–32. http://dx.doi.org/10.29252/jhsme.6.1.25.
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Milner, Vaughan. "Rekindling the flame of community through compassion – a call for leadership toward compassionate community." Aotearoa New Zealand Social Work 20, no. 3 (July 17, 2017): 3–13. http://dx.doi.org/10.11157/anzswj-vol20iss3id336.
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This article explores the perspective that we live in communion with one another and that social justice and interdependence stem from compassion. One aspect of compassion is the notion of interdependence and being passionately moved by others and for others. Embracing community development and social capital theory engages practitioners with compassion in social action. Social isolation, social exclusion and the fragmentation of community social support networks are hidden challenges to social justice. More sustained attention can be paid to the ways social workers could and should link people to others who will remain in the clients’ lives long after the professionals have moved on. The argument is advanced that it is critical for more action in the rekindling of community and the linking of people to others – compassion reflects the grace of relationships that comes from authentic connection between people. The social justice challenge laid out is to promote social inclusion and interdependence and nurture the common life through engaging with those around our clients and us.
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San Román-Niaves, Mabel, Cristián Coo, Susana Llorens, and Marisa Salanova. "The Mediating Role of Compassion between Social Job Resources, and Healthy Healthcare Professionals: A Cross-Sectional Study with Gender Perspective." International Journal of Environmental Research and Public Health 19, no. 12 (June 19, 2022): 7500. http://dx.doi.org/10.3390/ijerph19127500.
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The aim of this study is to examine the role of Compassion towards others as a mediator between Social Job Resources (social support climate, coordination, and positive leadership), Healthy Employees (psychological well-being such as resilience, engagement, and optimism) and Healthy Organisational Outcomes (in-role performance, extra-role performance and commitment) from a gender perspective in healthcare professionals. Through the multiple analyses of variance, structural equation models, and multiple-group analyses in a sample of 1420 healthcare professionals from different public and private hospitals in Spain, this study proved the existence of gender differences, with women perceiving higher levels of Compassion. Moreover, this study shows that Compassion partially mediates the relationship between Social Job Resources and Healthy Employees. In addition, Compassion partially mediates the relationship between Social Job Resources and Healthy Organisational Outcomes. Finally, Healthy Employees mediate the positive relationship between Social Job Resources and Healthy Organisational Outcomes. This is an innovative contribution to the limited research examining Compassion towards others as a personal resource that can have a positive impact in the workplace. The results also propose a way to develop and conduct interventions in order to increase Compassion towards others in the healthcare context.
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Lindsey, Simone, Syd Hiskey, Chris Irons, and Leanne Andrews. "Examining the Psychometric Properties of the Compassionate Engagement and Action Scales (CEAS) in the UK General Population." OBM Integrative and Complementary Medicine 7, no. 3 (July 6, 2022): 1. http://dx.doi.org/10.21926/obm.icm.2203039.
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Research has shown that compassion – whether to others, from others or to oneself – can be associated with improved well-being and mental health. Most measures to date focus on one of these flows of compassion, with only one recently published scale tracking all three. The primary aim of the current study was to investigate the psychometric properties of The Compassionate Engagement and Action Scales (CEAS) in a UK sample. The secondary aims were to investigate the level of compassion, as measured by the CEAS, in this population and its relationship to psychological distress and positive affect. This study employed a quantitative methodology with a longitudinal design, using an online questionnaire to collect data. 315 participants completed the CEAS alongside a number of self-report questionnaires. Confirmatory factor analysis was used to confirm the factor structure of the CEAS. The CEAS was found to have good psychometric properties as assessed by a number of statistical analyses of validity and reliability. With the removal of four items, a three factor model of compassion towards self, others and receiving compassion was found to be the best fitting model in this sample. In addition, three separate two factor models (to assess the structure of engagement and action) for each flow of compassion were conducted and found to produce good fit. On the whole, the three CEAS subscales were found to have good internal consistency and test-retest reliability. Moderate positive correlations between each subscale confirmed convergent validity. Overall, the general population reported higher levels of giving compassion to others than receiving compassion or being self-compassionate. Self-compassion was found to be the strongest predictor of psychological distress and positive affect. The CEAS is a psychometrically robust measure of compassion which can be used in research and clinical practice. Attention is likely needed to a single item relating to distress tolerance, with further study needed to explore the extent to which this construct might differ in clinical and non-clinical populations.
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Beaton, Danielle M., Fuschia Sirois, and Elizabeth Milne. "Self-compassion and Perceived Criticism in Adults with Attention Deficit Hyperactivity Disorder (ADHD)." Mindfulness 11, no. 11 (August 19, 2020): 2506–18. http://dx.doi.org/10.1007/s12671-020-01464-w.
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Abstract Objectives Attention deficit hyperactivity disorder (ADHD) is associated with increased criticism from others. To date, there is little research considering the consequences of how others respond to people with ADHD. Self-compassion is a positive way of relating to oneself during difficulty. Here, we investigate whether levels of self-compassion differ between people with and without ADHD, and whether perceived criticism mediates any differences in self-compassion between people with and without ADHD. Methods A cross-sectional design was used to conduct natural group comparisons. A sample of 1203 adults (46% with a self-reported ADHD diagnosis) recruited via social media, online forums and posters completed online self-report measures of diagnostic status, ADHD traits, self-compassion and perceived criticism. Between-group comparisons of self-compassion and perceived criticism were conducted on participants grouped by diagnosis, then grouped by ADHD trait severity. Perceived criticism was tested as a mediator variable between ADHD diagnosis and self-compassion. Results Adults with an ADHD diagnosis showed significantly lower self-compassion and higher perceived criticism than the participants without ADHD. Participants high in ADHD traits but without a diagnosis had significantly similar levels of self-compassion to the diagnosed group. Mediation analysis found that higher perceived criticism partially explained the relationship between ADHD diagnosis and self-compassion, even after accounting for co-occurring mood disorder diagnosis. Conclusions Adults with ADHD are less self-compassionate than adults without ADHD. This is partially explained by the higher level of criticism they perceive from others.
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Escalona, Ebony. "Treating yourself with compassion." Veterinary Record 185, no. 18 (November 7, 2019): 578–79. http://dx.doi.org/10.1136/vr.l6415.
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Many of those working in the veterinary world rightly see compassion as one of their greatest strengths. As Ebony Escalona explains, it is a power than can valuably be used to boost your own wellbeing as well as that of others.
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Tolmacz, Rami, and Eleanor Pardess. "Supporting dementia family carers in balancing compassion for others with compassion for self." Professional Psychology: Research and Practice 53, no. 5 (October 2022): 504–10. http://dx.doi.org/10.1037/pro0000455.
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Culham, Tom. "Cultivating Compassion 慈: A Daoist Perspective." Working Compassion 21, no. 2 (September 21, 2020): 32–41. http://dx.doi.org/10.7202/1071564ar.
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The purpose of this paper is to make a contribution to our working knowledge, practice and pedagogy of compassion through consideration of a Daoist perspective on the matter. I begin with a consideration of Daoist cosmology and a sage’s compassion drawn primarily from the Daodejing, This serves as a backdrop to consider Daoist contemplative pedagogy for the cultivation of virtue and compassion. Consistent with Daoist practices which rely on exemplars as a means of inspiring others I justify considering Nelson Mandela an exemplar of compassion. I then discuss how his life lines up with the Daoist conception of compassion. Finally I discuss the practicalities of developing compassion along with other virtues in post-secondary business ethics education classes. These classes work with the following principles: starting small, self- compassion, person to person connections and relationship. Students engage in emotional intelligence activities including: exercises to know their purpose or calling, meditative exercises that help them become aware of their emotions, and structured interpersonal interaction challenging them to develop new social skills. While this work is in its early stages it appears to assist students in developing compassion for others.
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Klingle, Kirsten E., and K. Jessica Van Vliet. "Self-Compassion From the Adolescent Perspective: A Qualitative Study." Journal of Adolescent Research 34, no. 3 (August 14, 2017): 323–46. http://dx.doi.org/10.1177/0743558417722768.
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Although recent research has pointed to the potential benefits of self-compassion for youth, relatively little is known about the perspectives and lived experience of adolescents as they extend compassion toward themselves. The purpose of this phenomenological study was to gain an in-depth understanding of self-compassion from the adolescent perspective. Six adolescents, who had experienced a variety of life difficulties, were interviewed about their experiences of self-compassion in the context of their daily lives. Data were analyzed for common themes using interpretative phenomenological analysis. The resulting themes included putting oneself at the center, maintaining a positive outlook, engaging in pleasurable activities, connecting positively with others, working on self-improvement, making oneself attractive to others, accepting oneself, and experiencing emotional balance. Findings from this study add to self-compassion research by bringing attention to the contextualized meaning and experiences of self-compassion from the adolescent perspective. Directions for future research and limitations of the study are discussed.
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Gu, Jenny, Ruth Baer, Kate Cavanagh, Willem Kuyken, and Clara Strauss. "Development and Psychometric Properties of the Sussex-Oxford Compassion Scales (SOCS)." Assessment 27, no. 1 (July 29, 2019): 3–20. http://dx.doi.org/10.1177/1073191119860911.
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Compassion has received increasing societal and scientific interest in recent years. The science of compassion requires a tool that can offer valid and reliable measurement of the construct to allow examination of its causes, correlates, and consequences. The current studies developed and examined the psychometric properties of new self-report measures of compassion for others and for the self, the 20-item Sussex-Oxford Compassion for Others Scale (SOCS-O) and 20-item Sussex-Oxford Compassion for the Self Scale (SOCS-S). These were based on the theoretically and empirically supported definition of compassion as comprising five dimensions: (a) recognizing suffering, (b) understanding the universality of suffering, (c) feeling for the person suffering, (d) tolerating uncomfortable feelings, and (e) motivation to act/acting to alleviate suffering. Findings support the five-factor structure for both the SOCS-O and SOCS-S. Scores on both scales showed adequate internal consistency, interpretability, floor/ceiling effects, and convergent and discriminant validity.
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Zhang, Jia Wei, Serena Chen, and Teodora K. Tomova Shakur. "From Me to You: Self-Compassion Predicts Acceptance of Own and Others’ Imperfections." Personality and Social Psychology Bulletin 46, no. 2 (June 11, 2019): 228–42. http://dx.doi.org/10.1177/0146167219853846.
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Self-compassion offers many personal benefits. However, whether and how the benefits of self-compassion may transmit to others remains unclear. Across three studies, we demonstrated that one way in which the benefits of being self-compassionate can spread from the self to others is by increasing acceptance of one’s own imperfections, which may, in turn, enhance acceptance of others’ imperfections. Specifically, Studies 1 and 2 found that self-compassionate people reported more acceptance of their own flaw, which, in turn, predicted greater acceptance of their romantic partner’s and acquaintance’s flaws. Study 3 used a dyadic design with romantic couples and found that self-compassion promoted felt acceptance of one’s own flaw by both members in the relationship. This occurred by virtue of acceptance of one’s own flaw, which, in turn, promoted greater acceptance of each other’s flaws. We discuss the implications of these results for future research on self-compassion.
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Karnaze, Melissa M., John Bellettiere, and Cinnamon S. Bloss. "Association of compassion and empathy with prosocial health behaviors and attitudes in a pandemic." PLOS ONE 17, no. 7 (July 22, 2022): e0271829. http://dx.doi.org/10.1371/journal.pone.0271829.
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This investigation examined how dispositional compassion and empathy were associated with prosocial behaviors and attitudes in the SARS-CoV-2 pandemic. Every two weeks from March 22 to June 15, 2020, we fielded a survey to a new cohort of adults in the U.S. Compassion related to whether one stayed home to protect others, more hours spent staying home and distancing from others, and more frequent mask wearing in public, in the past two weeks. Compassion also related to greater perceived ability to help others who were negatively affected. Empathy related to more endorsement of understanding others’ fear of COVID-19, and less endorsement of the view that others were overreacting to COVID-19. There was an interaction between empathy and political ideology, suggesting that empathy may matter for understanding others’ fear among those with more conservative-leaning beliefs. Empathy also related to greater understanding that sheltering-in-place helps prevent the spread of COVID-19. Findings suggest that messaging and interventions to increase compassion and empathy may promote public health behaviors during a pandemic regardless of political orientation. Targeting empathy may be one way to reach individuals with more conservative political beliefs, and it is important to use an evidence-based approach accounting for political party differences in motivated reasoning.
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Halamová, Júlia, and Martin Kanovský. "Factor Structure of the Sussex-Oxford Compassion Scales." Psihologijske teme 30, no. 3 (December 13, 2021): 489–508. http://dx.doi.org/10.31820/pt.30.3.5.
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Without a reliable and valid instrument of compassion and self-compassion, it is hard to conduct quality research in compassion even though it is a rapidly growing area of interest in many scientific fields. However, recently the Sussex-Oxford Compassion Scales (SOCS; Gu et al., 2020) were developed, with two parallel versions for compassion (SCOS-O) and self-compassion (SCOS-S) containing 20 items each. Because the SOCS scales are newly developed measures of compassion, this is the first study to be conducted beyond the original research (Gu et al., 2020) that validates their factor structure. Our sample consisted of 1080 respondents; 19.35% were males and 80.65% were females. Mean age was 29.29 (SD = 11.15). Convenience sampling via social networks was used. To analyse the data, we reproduced all the confirmatory models in Gu et al. (2020) for both scales: the one-factor model, five-factor model, and five-factor hierarchical model. Our research results showed that for the SCOS-O, the multidimensional definition of compassion for others fits the factor structure of the scale, but this does not apply to the SCOS-S. Self-compassion has two dominant factors over and above five specific factors: Rational Compassion (containing two specific factors: Recognising Suffering and Understanding the Universality of Suffering) and Emotional/Behavioural Compassion (containing three specific factors: Feeling for the Person Suffering, Tolerating Uncomfortable Feelings, and Acting or Being Motivated to Act to Alleviate Suffering). Therefore, the total self-compassion score is unsuitable for use because the scale lacks essential unidimensionality; however, the compassion for others total score can be used safely.
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Matos, Marcela, Kirsten McEwan, Martin Kanovský, Júlia Halamová, Stanley R. Steindl, Nuno Ferreira, Mariana Linharelhos, et al. "The role of social connection on the experience of COVID-19 related post-traumatic growth and stress." PLOS ONE 16, no. 12 (December 15, 2021): e0261384. http://dx.doi.org/10.1371/journal.pone.0261384.
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Background Historically social connection has been an important way through which humans have coped with large-scale threatening events. In the context of the COVID-19 pandemic, lockdowns have deprived people of major sources of social support and coping, with others representing threats. Hence, a major stressor during the pandemic has been a sense of social disconnection and loneliness. This study explores how people’s experience of compassion and feeling socially safe and connected, in contrast to feeling socially disconnected, lonely and fearful of compassion, effects the impact of perceived threat of COVID-19 on post-traumatic growth and post-traumatic stress. Methods Adult participants from the general population (N = 4057) across 21 countries worldwide, completed self-report measures of social connection (compassion for self, from others, for others; social safeness), social disconnection (fears of compassion for self, from others, for others; loneliness), perceived threat of COVID-19, post-traumatic growth and traumatic stress. Results Perceived threat of COVID-19 predicted increased post-traumatic growth and traumatic stress. Social connection (compassion and social safeness) predicted higher post-traumatic growth and traumatic stress, whereas social disconnection (fears of compassion and loneliness) predicted increased traumatic symptoms only. Social connection heightened the impact of perceived threat of COVID-19 on post-traumatic growth, while social disconnection weakened this impact. Social disconnection magnified the impact of the perceived threat of COVID-19 on traumatic stress. These effects were consistent across all countries. Conclusions Social connection is key to how people adapt and cope with the worldwide COVID-19 crisis and may facilitate post-traumatic growth in the context of the threat experienced during the pandemic. In contrast, social disconnection increases vulnerability to develop post-traumatic stress in this threatening context. Public health and Government organizations could implement interventions to foster compassion and feelings of social safeness and reduce experiences of social disconnection, thus promoting growth, resilience and mental wellbeing during and following the pandemic.
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Kosiara, Abygail, Deirdre Katz, and Sarina Saturn. "Sex differences in humor experiences in relationship to compassion for oneself and for others." HUMOR 33, no. 2 (May 27, 2020): 341–59. http://dx.doi.org/10.1515/humor-2019-0086.
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AbstractThis study explored how multifaceted facets of humor relate to sex differences and compassion for oneself, others, and the environment (Ntotal = 697; 57.5% female). We utilized the Dispositional Positive Emotions ‘amusement’ subscale (DPES-H), the Humor Styles Questionnaire Self-Enhancing Dimension (HSQ-SE), and the COPE Inventory to assess ‘coping humor’ (COPE-CH) and found that males report significantly higher scores of these humor constructs when compared to females. Considering previous research indicating that humor may be used to enhance oneself and relationships with others, we compared all three humor measures in males and females with reports of self-compassion, other-oriented compassion, and altruistic environmental concern. Interestingly, we found that all three humor scales are significantly related to the multi-faceted measure of self-compassion, the DPES ‘compassion’ subscale (DPES-C), and the environmental concern scale, but specific significant correlations vary according to sex. Altogether, this study explores sex differences in humor experiences and illustrates that women’s experiences with coping humor, DPES humor, and self-enhancing humor are significantly correlated with reports of compassion for oneself and others while men’s experiences with coping humor, DPES humor, and self-enhancing humor are significantly correlated with altruistic environmental concern. Potential basis for these correlations and implications for future research in light of these sex differences and similarities will be discussed.
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Whomsley, Stuart. "Compassion, organisations and leadership." Clinical Psychology Forum 1, no. 263 (November 2014): 46–48. http://dx.doi.org/10.53841/bpscpf.2014.1.263.46.
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Caring for others in an organised way requires practitioners of all disciplines to be compassionate, organisations to be efficient, and leaders to be both. This is complex and many thousands of words have been written about the issues connected to these requirements, particularly over the last two years. The following is an attempt to distil some of the main issues into a summary of psychologically relevant points.
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Valgento, Justina, Karen Mueller, Petra Williams, Allie Finch, and Linda Denney. "Self-compassion and Compassion for others in Physical Therapy Students, Faculty and Clinical Instructors." Health Professions Education 5, no. 4 (December 2019): 313–20. http://dx.doi.org/10.1016/j.hpe.2018.12.004.
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López, Angélica, Robbert Sanderman, Adelita V. Ranchor, and Maya J. Schroevers. "Compassion for Others and Self-Compassion: Levels, Correlates, and Relationship with Psychological Well-being." Mindfulness 9, no. 1 (July 18, 2017): 325–31. http://dx.doi.org/10.1007/s12671-017-0777-z.
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Laranjeira, C. "The meaning of fatigue compassion in the context of healthcare." European Psychiatry 33, S1 (March 2016): S634. http://dx.doi.org/10.1016/j.eurpsy.2016.01.2386.
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IntroductionStudies confirm that caregivers play host to a high level of compassion fatigue. Day in, day out, nurses struggle to function in care giving environments that constantly present heart wrenching, emotional challenges.AimThis concept analysis will aim to capture the current meaning of fatigue compassion in the context of healthcare and explore how it may be recognised and measured in education and clinical practice.MethodsUsing the same search terms, findings from a literature search in 2000 and from a follow-up search in 2014 were used to conduct the concept analysis. The Walker and Avant theorethical framework was used to develop a model case of fatigue compassion in nursing care. The attributes, antecedents, consequences and references were delineated.ResultsFour attributes of fatigue compassion were delineated. (1) Perceptual incongruence and appraising defines how an individual perceives role demand in relation to capabilities or resources. (2) Multidimensionality consists of physiological and psychological effects on a person. (3) Interactional feedback is the experienced acknowledgement/validation communicated by others during compassive stressful situations at a workplace. (4) Response pattern describes the coping mechanisms used by an individual experiencing fatigue compassion.ConclusionsThe concept analysis of fatigue compassion among nurses at the workplace recognized the vulnerability of the nursing discipline towards distress in general. There needs to be greater research within the field of role stress and nursing, specifically in the development of scales or tools to assist in the identification of fatigue compassion amongst nurses.Disclosure of interestThe author has not supplied his/her declaration of competing interest.
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Librada Flores, Silvia, Sonia Herminia Roa Trujillo, Nurlian Torrejano Gonzálex, María del Pilar García Buitrago, and Miguel Ángel Lucas Díaz. "A Survey of Attitudes and Beliefs about Care, Compassion and Communities Networks in Palliative Care. A Preliminary Study for the Development of a Compassionate University." Healthcare 9, no. 8 (July 27, 2021): 946. http://dx.doi.org/10.3390/healthcare9080946.
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The aim of this study was to know the level of knowledge, sensitivities and training needs regarding care of people at the end of life in medicine, nursing and psychology students/academic and administration university personnel; and to identify skills to perceive and expressed values related to compassion it in their living environment. Method: a descriptive observational study was conducted among undergraduate medical, nursing and psychologist students, academic and administration personnel of the University of Bogotá in Colombia the survey was based on a web-based questionnaire (November 2019–April 2020). Levels of knowledge and sensitivities about care of people at the end of life, educational needs and compassion were assessed. Descriptive and comparative measures and statistical significance tests used, Student’s t and ANOVA (α = 0.05). Results: 465 people answered the survey; students (82.4%), academic (13.1%) and administration personnel (4.5%). 81.6% knew about palliative care concepts. 64.7% had not cared for other people with advanced or terminal illness. 44.7% talked about death without problems. The most evaluated training competences were humanity, dignity and compassion. Mean levels for compassion by Gilbert’s scale were 70.55 for self-compassion, 72.61 for compassion for others and 60.47 for compassion from others. Significant differences were found by age and gender in self-compassion values. Conclusions: the level of knowledge, sensitivities and training needs regarding care of people at the end of life in the University and the values related to compassion enables the development of Compassionate Universities.
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Campbell, Maya. "Teaching mindfulness and compassion." Transpersonal Psychology Review 19, no. 1 (2017): 45–50. http://dx.doi.org/10.53841/bpstran.2017.19.1.45.
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This paper is in part a reflection on the personal illness which led the author to discover mindfulness and compassion training that supported and helped the author in her rehabilitation after having suffered a cardiac arrest. It explores the origins of mindfulness training and how a more explicit teaching of compassion skills has been found to be highly beneficial in the health and wellbeing, not just for oneself but also the others who undertake the training.
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Özen, Vasfi O. "Nietzsche’s Compassion." Nietzsche-Studien 50, no. 1 (September 8, 2021): 244–74. http://dx.doi.org/10.1515/nietzstu-2021-500112.
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Abstract Nietzsche is known for his penetrating critique of Mitleid (now commonly rendered as “compassion”). He seems to be critical of all compassion but at times also seems to praise a different form of compassion, which he refers to as “our compassion” and contrasts it with “your compassion” (BGE 225). Some commentators have interpreted this to mean that Nietzsche’s criticism is not as unconditional as it may seem - that he does not condemn compassion entirely. I disagree and contend that even though Nietzsche appears to speak favorably of some forms of compassion, he regards the nature of all compassion to be fundamentally bad. Furthermore, I suggest that Nietzsche’s discussion on different forms of compassion have significant implications for achieving greatness and meaning in life. More specifically, I argue that, for Nietzsche, “our compassion,” however regrettable qua compassion it is, may give occasion for a rare and peculiar insight into “co-suffering” with others, which in turn results in overcoming compassion entirely. I also argue that although Nietzsche objects to compassion, he approves of a form of what feminist theorists might now call “anticipatory empathy.” Even though a large body of literature has evolved over Nietzsche’s critical evaluation of compassion, his understanding of a non-compassionate response to suffering is, in my view, rather overlooked and should receive more attention.
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Özen, Vasfi O. "Nietzsche’s Compassion." Nietzsche-Studien 50, no. 1 (August 18, 2021): 244–74. http://dx.doi.org/10.1515/nietzstu-2021-0010.
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Abstract Nietzsche is known for his penetrating critique of Mitleid (now commonly rendered as “compassion”). He seems to be critical of all compassion but at times also seems to praise a different form of compassion, which he refers to as “our compassion” and contrasts it with “your compassion” (BGE 225). Some commentators have interpreted this to mean that Nietzsche’s criticism is not as unconditional as it may seem – that he does not condemn compassion entirely. I disagree and contend that even though Nietzsche appears to speak favorably of some forms of compassion, he regards the nature of all compassion to be fundamentally bad. Furthermore, I suggest that Nietzsche’s discussion on different forms of compassion have significant implications for achieving greatness and meaning in life. More specifically, I argue that, for Nietzsche, “our compassion,” however regrettable qua compassion it is, may give occasion for a rare and peculiar insight into “co-suffering” with others, which in turn results in overcoming compassion entirely. I also argue that although Nietzsche objects to compassion, he approves of a form of what feminist theorists might now call “anticipatory empathy.” Even though a large body of literature has evolved over Nietzsche’s critical evaluation of compassion, his understanding of a non-compassionate response to suffering is, in my view, rather overlooked and should receive more attention.
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Williams, Vicki. "Compassion in research: helping others to help themselves." International Journal of Therapy and Rehabilitation 26, no. 11 (November 2, 2019): 1. http://dx.doi.org/10.12968/ijtr.2019.0146.
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Gerber, Zach, Rami Tolmacz, and Yonit Doron. "Self-compassion and forms of concern for others." Personality and Individual Differences 86 (November 2015): 394–400. http://dx.doi.org/10.1016/j.paid.2015.06.052.
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Schloßberger, Matthias. "Beyond Empathy: Compassion and the Reality of Others." Topoi 39, no. 4 (May 9, 2019): 771–78. http://dx.doi.org/10.1007/s11245-019-09636-7.
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KOHNO, Masaru, and Norihiro MIMURA. "Compassion and Pity as Motivation for Assisting Others:." Annuals of Japanese Political Science Association 66, no. 1 (2015): 1_61–1_89. http://dx.doi.org/10.7218/nenpouseijigaku.66.1_61.
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Rayner, Gillian, Elaine Beaumont, Sue McAndrew, and Chris Irons. "Exploring the impact of a compassion-focused therapy training course on healthcare educators." Health Education Journal 80, no. 6 (April 25, 2021): 712–23. http://dx.doi.org/10.1177/00178969211008484.
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Background: Stress, and particularly burnout, is a major problem among healthcare workers and can lead to high staff turnover and low patient/client satisfaction. Objective: To explore the impact of 3-day compassion-focused therapy training on those delivering education to healthcare students. The underpinning premise was that the training course could potentially be replicated through the participants’ work with students embarking on a career within the helping professions. Design: Mixed-methods study, with the qualitative findings being presented in this paper. Setting: Training course was delivered in one higher education institution in England. Methods: In total, 44 healthcare lecturers attended the course, with 6 taking part in a reflective focus group. Findings: The analysis highlighted four main themes: reassurance and increased knowledge, increased compassion towards others, self-compassion and empathy, and blocks to compassion. Conclusion: Findings add to previous quantitative research findings showing that participants who undertook training were able to engage with their compassionate self and consider the importance of showing compassion towards the self and others in healthcare education.
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Chau, Ronald F., Widyasita N. Sawyer, Jeff Greenberg, Matthias R. Mehl, and David A. Sbarra. "Emotional recovery following divorce: Will the real self-compassion please stand up?" Journal of Social and Personal Relationships 39, no. 4 (October 21, 2021): 996–1022. http://dx.doi.org/10.1177/02654075211047238.
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Self-compassion is a positive psychological construct associated with heightened well-being, but the construct is largely measured via self-report. In a study of divorcing adults ( N = 120), we sought to replicate and extend prior research on the association between self-rated and observed self-compassion, the linguistic cues associated with self-rated and observed self-compassion, and the predictive utility of observed self-compassion. Untrained observers rated participants’ stream-of-consciousness recordings about their marriage and separation experience. We found adequate consensus among raters of observed self-compassion and a significant, positive association between self-rated and observed self-compassion. Greater self- and observer-rated self-compassion were associated with less distress at baseline; however, only observed self-compassion was associated with less distress at the final study assessment. Discussion centers on the cues observers use to perceive self-compassion in others and the extent to which behavioral manifestations of affect may shape such ratings.
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Pommier, Elizabeth, Kristin D. Neff, and István Tóth-Király. "The Development and Validation of the Compassion Scale." Assessment 27, no. 1 (September 13, 2019): 21–39. http://dx.doi.org/10.1177/1073191119874108.
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This article presents a measure of compassion for others called the Compassion Scale (CS), which is based on Neff’s theoretical model of self-compassion. Compassion was operationalized as experiencing kindness, a sense of common humanity, mindfulness, and lessened indifference toward the suffering of others. Study 1 ( n = 465) describes the development of potential scale items and the final 16 CS items chosen based on results from analyses using bifactor exploratory structural equation modeling. Study 2 ( n = 510) cross-validates the CS in a second student sample. Study 3 ( n = 80) establishes test–retest reliability. Study 4 ( n = 1,394) replicates results with a community sample, while Study 5 ( n = 172) replicates results with a sample of meditators. Study 6 ( n = 913) examines the finalized version of the CS in a community sample. Evidence regarding reliability, discriminant, convergent, construct, and known-groups validity for the CS is provided.
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Matos, Marcela, Isabel Albuquerque, Ana Galhardo, Marina Cunha, Margarida Pedroso Lima, Lara Palmeira, Nicola Petrocchi, Kirsten McEwan, Frances A. Maratos, and Paul Gilbert. "Nurturing compassion in schools: A randomized controlled trial of the effectiveness of a Compassionate Mind Training program for teachers." PLOS ONE 17, no. 3 (March 1, 2022): e0263480. http://dx.doi.org/10.1371/journal.pone.0263480.
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Objectives Schools are experiencing an unprecedented mental health crisis, with teachers reporting high levels of stress and burnout, which has adverse consequences to their mental and physical health. Addressing mental and physical health problems and promoting wellbeing in educational settings is thus a global priority. This study investigated the feasibility and effectiveness of an 8-week Compassionate Mind Training program for Teachers (CMT-T) on indicators of psychological and physiological wellbeing. Methods A pragmatic randomized controlled study with a stepped-wedge design was conducted in a sample of 155 public school teachers, who were randomized to CMT-T (n = 80) or a waitlist control group (WLC; n = 75). Participants completed self-report measures of psychological distress, burnout, overall and professional wellbeing, compassion and self-criticism at baseline, post-intervention, and 3-months follow-up. In a sub-sample (CMT-T, n = 51; WLC n = 36) resting heart-rate variability (HRV) was measured at baseline and post-intervention. Results CMT-T was feasible and effective. Compared to the WLC, the CMT-T group showed improvements in self-compassion, compassion to others, positive affect, and HRV as well as reductions in fears of compassion, anxiety and depression. WLC participants who received CMT-T revealed additional improvements in compassion for others and from others, and satisfaction with professional life, along with decreases in burnout and stress. Teachers scoring higher in self-criticism at baseline revealed greater improvements post CMT-T. At 3-month follow-up improvements were retained. Conclusions CMT-T shows promise as a compassion-focused intervention for enhancing compassion, wellbeing and reducing psychophysiological distress in teachers, contributing to nurturing compassionate, prosocial and resilient educational environments. Given its favourable and sustainable effects on wellbeing and psychophysiological distress, and low cost to deliver, broader implementation and dissemination of CMT-T is encouraged.