My dissertation explores the promise of kindness as a response to the problem of luck which confronts both ancient and modern visions of the moral life. A rich articulation of kindness in the light of historical moral theory reveals that, far from being a trifling, merely and purely sentimental phenomenon, kindness involves many of the key ethical commitments that distinguish both Aristotelian ethics and Kantian morality. More importantly, at the level of individuals kindness has the power to mitigate the toll of bad luck on agents and to yield the types of judgments that dissolve the problem of moral luck. Where it finds expression at the institutional level kindness has tremendous ameliorative potential. I therefore contend that kindness is to be esteemed above all other modes of comportment; in a world that is not up to us, our greatest hope for flourishing lies in being kind and in remaining graciously open to the kindness of others.

Ce travail de thèse adopte le point de vue de la philosophie politique de l’éducation pour penser une métamorphose de l’autorité dans la modernité démocratique, à l’aune du principe de légitimité individualiste. Nous y prenons acte des transformations majeures ayant traversé les démocraties occidentales après 1945 et de la trajectoire de la notion d’autorité dans cette même période. Il s’agit ensuite d’envisager l’articulation syntagmatique des concepts d’autorité et de bienveillance pour en faire des moyens au service de l’autonomie des individus. Cette conceptualisation de l’autorité bienveillante permet alors de reprendre à nouveaux frais la question de l’articulation de la notion d’autorité avec le mode de positionnement dans le temps et le mode de liens entre les êtres que peuvent être ceux de la modernité démocratique, soit une refonte de la trinité romaine autorité-religion-tradition. Il devient également possible de traiter de concert les questions de la reconnaissance de l’autorité dans sa légitimité et de la contribution des relations d’autorité à la quête par chacun de la reconnaissance individuelle. Ainsi envisagée, la praxis de l’autorité bienveillante dans l’éducation peut être explorée, et sa fécondité pour faire face aux défis éducatifs contemporains être mise en lumière. Penser l’autorité en éducation comme une praxis signifie renoncer à prétendre proposer un modèle figé d’autorité, valable en tout, pour tout et pour tous. La dimension éthique de l’assomption d’une place d’autorité ne peut qu’en être renforcée. Faire de l’autonomie individuelle le but de l’éducation implique que cette éthique ne soit ni moraliste, ni paternaliste, ni abstentionniste. / This thesis work adopts the point of view of educational political philosophy to contemplate a metamorphosis of authority in democratic modernity, in the light of the principle of individualist legitimacy. In this context, we acknowledge the major changes which occurred in modern democracies since 1945, as well as the path of the notion of authority over the same period of time. Then, we consider the syntagmatic articulation of authority and kindness concepts, to turn them into means serving autonomy of individuals. This conceptualization of benevolent authority allows to reconsider, from the very beginning, the link between authority, and the positioning in time and relationships between the beings within democratic modernity, that is to say redesigning the roman trinity authority – religion – tradition. Hence, one can also investigate jointly the questions of authority acknowledgment in its legitimacy, and of the role of authority relationships in everyone’s quest for individual reconnaissance. Thus, the praxis of benevolent authority in education can be explored, allowing to highlight its fruitfulness to face contemporary educational challenges. Considering authority in education as a praxis means renouncing to propose a frozen model of authority, applicable to any situation and for anyone. This approach can only strengthen the assumption of a place of authority. Setting individual authority as a goal of education requires this ethics to be neither moralistic, nor paternalistic nor abstentionist.

Thesis (M.P.A.)--Kutztown University, 1996. / Source: Masters Abstracts International, Volume: 45-06, page: 2933. Abstract precedes thesis as [3] preliminary leaves. Typescript. Includes bibliographical references (leaves 115-122).

Research has shown that a self-compassion meditation exercise in healthy individuals reduced negative affect, negative cognitions about the self and sympathetic arousal and also enhanced positive emotions and parasympathetic activity (Kirschner, Karl, & Kuyken, 2013). Beneficial effects of self-compassion, i.e., being kind and considerate to one’s self with the acknowledgement that pain cannot always be fixed or solved (Neff, 2003; Gilbert, 2009), for mental health and well-being have been previously demonstrated. This research tested the hypothesis that meditation can also be beneficial for individuals who survived psychological trauma and have post-traumatic stress disorder (PTSD), a disorder characterised by elevated physiological arousal and negative post-traumatic cognitions about the self. This study used self-report and physiological measures such as Heart-Rate (HR), Heart-Rate Variability (HRV), and Skin Conductance Level (SCL) in a trauma-exposed sample (N =56) with and without PTSD. It was revealed that both groups show significant meditation-induced reductions in state self-criticism and sympathetic arousal (HR, SCL). However, the study only found the expected pattern of significantly elevated state self-compassion and parasympathetic activation (HRV) induced by a self-compassion meditation in the non-PTSD group. This suggests that, interpreting these findings within Gilbert’s three affect regulatory systems, a single self-compassion meditation was sufficient to reduce threat in all trauma survivors and to activate the safety system in the non-PTSD group but not to initiate safety and connectedness in PTSD patients.

In recent years, kindness-based meditation practices, including loving-kindness meditation (LKM), have gained empirical support for decreasing depression and anxiety symptoms. LKM is defined as the intentional transmission of unselfish kindness toward all beings. It is practiced by contemplating an object of meditation (e.g., self, difficult person) and offering goodwill by silently repeating phrases (e.g., “May you be happy”). Given LKM’s focus on cultivating positive emotional states, researchers have hypothesized that LKM may work by increasing positive affect (PA), promoting cognitive and behavioral flexibility, and reducing negative affect (NA). This study was the first to employ a multiple baseline, single-case design to evaluate the acceptability and clinical efficacy of a brief, individual LKM intervention for individuals (N = 9) with unipolar depressive disorders, social anxiety disorder, or generalized anxiety disorder and low PA. Participants were randomized to a 2-, 4-, or 6-week baseline and completed weekly assessments during baseline, 7 weeks of treatment, and at 1-, 2- and 4-week follow-up. LKM was hypothesized to be acceptable and effective for reducing depression and anxiety symptoms and increasing PA. Secondary hypotheses were that (1) improvements in PA would precede disorder symptom improvement and (2) LKM would lead to improvements in other treatment variables (e.g., NA, anger, mindfulness, affective regulation styles, quality of life, etc.) Results revealed that the study intervention had good feasibility and acceptability. Per visual inspection, LKM led to improvements in principal disorder symptoms for four participants during treatment and five participants at follow-up (three of whom showed clinically reliable change). Contrary to study hypotheses, only one participant demonstrated reliable improvements in PA during treatment. For this participant, increases in PA occurred simultaneously with reductions in depression. Across participants, LKM exerted moderate to large effects on disorder severity, depression and anxiety symptoms, quality of life, mindful nonreactivity, and tolerating affective style. Overall, individuals with principal unipolar depressive disorders showed the strongest response to the study intervention. In summary, this study provided preliminary evidence for the effectiveness of brief, individual LKM for reducing depression and anxiety in a transdiagnostic outpatient sample with low positive affect.

No description available.

No description available.

Kindness movements toward a kinder more compassionate world are proliferating worldwide. One of the key challenges facing these movements is attracting and sustaining members. This research identified a range of dispositional, motivational, and contextual factors significantly related to participation in a kindness movement initiated on the Virginia Tech campus after the tragic shootings on April 16, 2007: the AC4P Movement. Strongly resembling existing research on motivational functions served by volunteerism, the present research identified five motives for participation in kindness movements: social action, gratitude expression, social enhancement, impression management, and protective. Additionally, regression analysis identified a model with five significant predictors of participation: required participation, history of traumatic experience, belief that society is in danger, extroversion, and social action motivation. Findings are integrated within the context of Geller's (2016) model of empowerment. / Ph. D. / Kindness movements to inspire a kinder more compassionate culture are proliferating worldwide. These movements reflect a novel and potentially effective means for promote acts of kindness within and between individuals. To date, however, the factors that influence participation in kindness movements have not been systematically investigated. The present research aimed to determine whether key motivational, dispositional, and contextual factors influence participation in a worldwide kindness movement initiated at Virginia Tech: the Actively Caring for People (AC4P) Movement. Participation was defined as having passed an AC4P wristband on to another person as a reward for performing an act of kindness. Related to prior research on motivation and volunteerism, the present research identified five motives for participating in kindness movements: social action, gratitude expression, social, impression management, and protective. Both social action and gratitude expression related significantly to whether an individual passed on a wristband to reward another person for an act of kindness. How these motives were derived and their defining features are described in the following pages. A number of dispositional factors (i.e., extroversion, exposure to traumatic experience, religiosity, spirituality, and beliefs regarding the state of the world and the importance of recognizing others for acts of kindness) and contextual factors (i.e., the context in which the AC4P wristband was received and passed on) were also assessed. Extroversion, exposure to traumatic experience, beliefs about the state of the world and the importance of recognizing others, receiving a wristband one-on-one for an act of kindness as opposed to receiving a wristband in a group setting, and being assigned the task of passing on a wristband to another person were all significantly correlated with passing on an AC4P wristband. Once the motivational, dispositional, and contextual variables that significantly correlated with having passed on a wristband were determined, the relative influence of each variable was assessed. A model was revealed in which five of the included variables, when considered within the context of one another, predicted whether an individual would or would not pass on a wristband with a reasonably high degree of reliability. The five variables were: a group assignment to participate, history of a traumatic experience, belief that society is in danger, extroversion, and social action motivation. These findings were integrated within the context of Geller’s (2016) model of empowerment and their implications for developing intervention strategies to attract and sustain participation are discussed.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-01-17T11:11:02Z No. of bitstreams: 1 Tereza Claudia Camapum Carvalho de Freitas.pdf: 38892234 bytes, checksum: 763a5abcece8fff3b979ddcbbdf8eb24 (MD5) / Made available in DSpace on 2018-01-17T11:11:02Z (GMT). No. of bitstreams: 1 Tereza Claudia Camapum Carvalho de Freitas.pdf: 38892234 bytes, checksum: 763a5abcece8fff3b979ddcbbdf8eb24 (MD5) Previous issue date: 2011-09-23 / Oriental philosophy and psychology have influenced the practices and research in positive and clinical psychology. Mindfulness was found to reduce stress and chronic pain (Mindfulness Based Stress Reduction - MBSR); reduce panic and anxiety (MBSR and Acceptance and Commitment Therapy – ACT), help in the treatment of borderline patients (Dialectical Behavior Therapy - DBT) and in the prevention of depressive relapse (Mindfulness Based Cognitive Therapy - MBCT) amongst other clinical applications. In positive psychology, studies were done on the hypothesis that promotion of positive emotions as love, contentment and compassion using Loving-Kindness-Meditation (LKM) during various months. LKM was found to promote positive emotions that help broaden coping and build resilience in participants. Both mindfulness and LKM involve full attention to the present moment without judging. The intention of this literature research was to construct a theoretical study on: 1 The concept of mindfulness meditation, emphasizing its beneficial effects on meditators; 2 Clinical interventions based on the concept of mindfulness; 3 The concept of LKM and how it can evoke and reinforce positive emotions as an instrument in positive psychology; 4 Clarify how mindfulness and meditation can promote coping and mental health. Finally, based on the analysis of the existing literature, the present study suggests that a broad range of processes is involved in the benefits of meditiation, including increased self conscience; acceptance of experiences, increased positive emotions and the broadening of psychological resources. / A filosofia e psicologia orientais têm influenciado as práticas e os estudos no ocidente nas áreas da psicologia clínica e psicologia positiva. Várias pesquisas demonstram resultados positivos na clínica em relação à redução do estresse e dores crônicas (Mindfulness Based Stress Redution - MBSR); na redução da ansiedade e pânico (Mindfulness Based Stress Redution - MBSR e Acceptance e Commetimet Therapy - ACT). No tratamento de pacientes borderlines (Dialectical Behavior Therapy - DBT) e na prevenção de recaídas na depressão (Mindfulness-Based Cognitive Therapy - MBCT) entre outros. Na psicologia positiva, pesquisas foram realizadas com a hipótese de que seria possível promover emoções positivas seletivas como amor, contentamento e compaixão ao longo de meses utilizando-se Loving- Kindness Meditation (LKM). Esta técnica de meditação demonstrou ser capaz de evocar e incrementar emoções positivas que ajudam a ampliar estratégias de coping. Todavia, Loving- Kindness Meditation se aproxima do conceito de mindfulness quando é considerada uma técnica de atenção plena no momento presente, sem julgamento, mesmo que exista a intencionalidade de evocar pensamentos e emoções pré-determinadas. Com esta pesquisa bibliográfica buscou-se realizar um estudo teórico sobre : 1. O conceito da meditação mindfulness ressaltando os seus efeitos benéficos nos meditantes; 2. Intervenções clínicas baseadas no conceito de mindfulness; 3. O conceito da meditação Loving-Kindness Meditation e como esta é capaz de evocar e reforçar emoções positivas e por isso ser utilizada como ferramenta na psicologia positiva; 4. Elucidar como pode ampliar o coping e promover saúde mental. Em conclusão, a partir da análise da literatura existente, este estudo teórico sugere que um leque de processos está envolvido nos benefícios da meditação, incluindo maior consciência de si, aceitação das experiências, geração de emoções positivas e ampliação de recursos psicológicos.

Made available in DSpace on 2016-07-27T14:22:18Z (GMT). No. of bitstreams: 1 Tereza Claudia Camapum Carvalho de Freitas.pdf: 38892234 bytes, checksum: 763a5abcece8fff3b979ddcbbdf8eb24 (MD5) Previous issue date: 2011-09-23 / Oriental philosophy and psychology have influenced the practices and research in positive and clinical psychology. Mindfulness was found to reduce stress and chronic pain (Mindfulness Based Stress Reduction - MBSR); reduce panic and anxiety (MBSR and Acceptance and Commitment Therapy ACT), help in the treatment of borderline patients (Dialectical Behavior Therapy - DBT) and in the prevention of depressive relapse (Mindfulness Based Cognitive Therapy - MBCT) amongst other clinical applications. In positive psychology, studies were done on the hypothesis that promotion of positive emotions as love, contentment and compassion using Loving-Kindness-Meditation (LKM) during various months. LKM was found to promote positive emotions that help broaden coping and build resilience in participants. Both mindfulness and LKM involve full attention to the present moment without judging. The intention of this literature research was to construct a theoretical study on: 1 The concept of mindfulness meditation, emphasizing its beneficial effects on meditators; 2 Clinical interventions based on the concept of mindfulness; 3 The concept of LKM and how it can evoke and reinforce positive emotions as an instrument in positive psychology; 4 Clarify how mindfulness and meditation can promote coping and mental health. Finally, based on the analysis of the existing literature, the present study suggests that a broad range of processes is involved in the benefits of meditiation, including increased self conscience; acceptance of experiences, increased positive emotions and the broadening of psychological resources. / A filosofia e psicologia orientais têm influenciado as práticas e os estudos no ocidente nas áreas da psicologia clínica e psicologia positiva. Várias pesquisas demonstram resultados positivos na clínica em relação à redução do estresse e dores crônicas (Mindfulness Based Stress Redution - MBSR); na redução da ansiedade e pânico (Mindfulness Based Stress Redution - MBSR e Acceptance e Commetimet Therapy - ACT). No tratamento de pacientes borderlines (Dialectical Behavior Therapy - DBT) e na prevenção de recaídas na depressão (Mindfulness-Based Cognitive Therapy - MBCT) entre outros. Na psicologia positiva, pesquisas foram realizadas com a hipótese de que seria possível promover emoções positivas seletivas como amor, contentamento e compaixão ao longo de meses utilizando-se Loving- Kindness Meditation (LKM). Esta técnica de meditação demonstrou ser capaz de evocar e incrementar emoções positivas que ajudam a ampliar estratégias de coping. Todavia, Loving- Kindness Meditation se aproxima do conceito de mindfulness quando é considerada uma técnica de atenção plena no momento presente, sem julgamento, mesmo que exista a intencionalidade de evocar pensamentos e emoções pré-determinadas. Com esta pesquisa bibliográfica buscou-se realizar um estudo teórico sobre : 1. O conceito da meditação mindfulness ressaltando os seus efeitos benéficos nos meditantes; 2. Intervenções clínicas baseadas no conceito de mindfulness; 3. O conceito da meditação Loving-Kindness Meditation e como esta é capaz de evocar e reforçar emoções positivas e por isso ser utilizada como ferramenta na psicologia positiva; 4. Elucidar como pode ampliar o coping e promover saúde mental. Em conclusão, a partir da análise da literatura existente, este estudo teórico sugere que um leque de processos está envolvido nos benefícios da meditação, incluindo maior consciência de si, aceitação das experiências, geração de emoções positivas e ampliação de recursos psicológicos.