Hög självkritik har en negativ effekt på psykiskt mående och självkritiska personer har svårare att ta till sig traditionell behandling som kognitiv beteendeterapi (KBT). Compassionfokuserad terapi (CFT) har visat lovande resultat för personer med hög självkritik. Denna studies syfte var att undersöka huruvida CFT i grupp var en effektiv metod för primärvårdsklienter med självkritik. En interventionsgrupp erhöll sex veckors CFT. Gruppens resultat jämfördes med en aktiv kontrollgrupp, som fick åtta veckors KBT, och två passiva kontrollgrupper utan behandling. Resultatet visade på en signifikant minskning av självkritik och en ökning i livskvalitet samt compassion för de deltagare som fått CFT. KBT-gruppen hade en signifikant ökning i livskvalitet men ingen förändring i självkritik eller compassion. Trots små urval och metodologiska brister så stärker studiens resultat den tidigare forskning som ger stöd för att CFT har en positiv effekt för individer med självkritik. / High self-criticism has a negative effect on psychological health and people who are self-critic have more difficulties benefitting from traditional treatment such as cognitive behavioural therapy (CBT). Compassion focused therapy (CFT) has shown promising results for people with high self-criticism. The aim of this study was to see if CFT as group therapy was an effective method in primary healthcare for people with self-criticism. An intervention group received six weeks CFT. The results from the intervention group was compared with an active control group, which received eight weeks CBT, and two passive control groups with no treatment. The results showed that the participants that received CFT had a significant reduction in self-criticism and improvement in life quality as well as an improvement in compassion. Participants that received CBT had a significant improvement in life quality but no change in self-criticism or compassion. Despite small group sizes and methodological shortcomings these results strengthen earlier research that support that CFT has a positive effect for individuals with self-criticism.

Terror management theory research suggests that self-esteem acts as an anxiety buffer and high self-esteem can reduce implicit death thoughts and worldview defense. Self-compassion, it is argued, enhances wellbeing by making people feel safe and secure, while self-esteem makes people feel superior and sometimes unrealistically self-confident. Through a series of studies, this dissertation investigated buffering of death anxiety by self-compassion. Studies 1 and 2 investigated the role of trait (Study 1) and induced (Study 2) self-compassion in buffering existential anxiety by reducing implicit death thoughts. Studies 3 and 4 investigated the role of trait (Study 3) and induced (Study 4) self-compassion in buffering existential anxiety by reducing worldview defense. The series of studies did not support the proposed hypotheses, as they failed to replicate the expected mortality salience effects. Because of this, the effects of self-compassion on implicit death anxiety were also not evident. Possible reasons for failure to reject the null hypotheses are discussed and recommendation for future studies is given.

Suicide is a significant public health concern and ranks as the 10th leading cause of death in the U.S. Veterans are at a disproportionately higher risk for suicide, due to risk factors such as exposure to trauma and its negative cognitive-emotional sequalae, such as PTSD, shame, and guilt. However, not all veterans exposed to traumatic events, or who experience shame and guilt, die by suicide, perhaps as a result of the presence of individual-level protective factors such as self-compassion. Conceptualized as self-kindness, mindfulness and common humanity, self-compassion is beneficially associated with mental and physical health, including reduced suicide risk. We examined the potential serial mediating effects of shame/guilt, separated into two models, and PTSD in the relation between self-compassion and suicide risk in a sample of U.S. veterans (N = 317). Participants in our IRB-approved study provided informed consent and completed the Self-Compassion Scale - Short Form, Differential Emotions Scale-IV, PTSD Checklist-Military Version (PCL-M) for DSM-IV, and Suicidal Behaviors Questionnaire - Revised (SBQ-R). Supporting hypotheses, shame/guilt and PTSD, and PTSD alone, mediated the relation between self-compassion and suicide risk, but shame/guilt alone did not. Our results remained significant when covarying depressive symptoms. Therapeutic interventions such as Mindful Self-Compassion and Compassion-Focused Therapy may increase self-compassion and ameliorate negative cognitive-emotional sequelae, including suicide risk, in veterans.

No description available.

No description available.

Introduction: Compassion fatigue is an extreme state of tension and preoccupation with the suffering of those being helped and affects those who work in caring professions. Helping people in distress can traumatise the helper because of their empathetic ability. Nurses who work in ARV clinics witness the suffering of their patients when they listen to their patients' descriptions of the trauma that they have to cope with. The patients get the chance to let go of the trauma and to share their concerns. Unfortunately the nurses often absorb some of the emotional pain of their patients and not all nurses are equipped to handle the situations in such a way that they do not become secondarily affected by the trauma of their patients and therefore, become vulnerable to develop compassion fatigue. If compassion fatigue is not identified in time and addressed adequately, the affected nurses may develop feelings of hopelessness in their ability to take care of their patients with detrimental effect on the quality of nursing care to these patients. Aims: Firstly, to explore and describe the extent of the manifestation of compassion fatigue amongst nurses working in antiretroviral clinics; and secondly, to develop a wellness programme to aid in the identification and management of episodes of compassion fatigue as well as the prevention of future occurrences of such episodes of compassion fatigue amongst nurses working in antiretroviral clinics. Methodology: The researcher conducted the study in two phases. In Phase one, a single embedded case study design, with three sub-units situated within the case, namely nurses who work in the adult, ante-natal and paediatric ARV clinics in a tertiary public hospital, was used. Purposive sampling was used to select seven nurses. Data was collected using semi-structured interviews. The researcher used content analysis as described by Elo and Kyngäs (2008) to analyse the transcribed interviews. The themes identified include the risk to develop compassion fatigue, manifestation of compassion fatigue and strategies to prevent and manage compassion fatigue. For document analysis the researcher used professional and enrolled nurses' job description and the employee health and wellness programme for public service. In Phase two, the researcher developed the wellness programme to aid in the identification, prevention and management of compassion fatigue amongst nurses who work in antiretroviral clinics and the Delphi Method was used to refine the wellness programme. Findings: Nurses working in the ARV clinics are at risk of developing compassion fatigue due to work environment issues such as challenges created by the health care system, lack of support from management, and their overwhelming work load. The cost of the nurse-patient relationship also contributed to nurses being at risk of compassion fatigue. Aspects that were identified that relate to the cost of a relationship with patients who are HIV positive include caring for traumatised patients, vicarious exposure to traumatic experiences of patients, and the influence caring for patients who are HIV positive has had on nurses' personal lives and their families. Nurses can traumatise their family members by continually not being available for them through emotional withdrawal. Nurses presented with physical, psychological, spiritual symptoms and changes in their behaviour that are indicative of compassion fatigue. Various strategies to prevent and manage compassion fatigue were identified: both what nurses can do, and what they expected from management. Nurses' job description is generic and does not spell out their role and function within antiretroviral clinics. The implementation of the health and wellness programme is lacking. The findings of Phase one and related literatures formed the bases from which the researcher developed the wellness programme to aid with the identification, prevention and management of compassion fatigue. Conclusion: Nurses are at risk of developing compassion fatigue due to the cost of the nurse-patient relationship with patients who are HIV positive. The key to prevention of compassion fatigue is awareness and a number of strategies that can aid in the identification, prevention and management of compassion fatigue have been identified and included in the wellness programme. Managerial support and practicing of self-care is important to maintain the health and well-being of nurses who work in antiretroviral clinic. / Thesis (PhD)--University of Pretoria, 2016. / Nursing Science / PhD / Unrestricted

Socialt arbete är ett yrke där de verksamma utsätts för flera faktorer som kan orsaka stress. Det kan vara allt från lagar som ska följas och resurser som inte räcker, till mötet med klienter som befinner sig i utsatta situationer. Viss forskning menar att när professionella inom socialt arbete utsätts för exponering av andra människors svåra livsöden risker de att drabbas av compassion fatigue. Det finns mycket lite forskning på hur socialarbetare kan påverkas av mötet med klienter och den forskning som finns är sällan anpassad till en svensk kontext.    Huvudsyftet med studien är att belysa socialarbetares upplevelser av compassion fatigue och andra eventuella svårigheter som kommer med det klientnära arbetet. Den tidigare forskningen är inte överens om hur begreppet compassion fatigue ska definieras och vad som ska anses vara orsakerna till det.   Den här studien utgår ifrån en kvalitativ metod och data har samlats in genom fem semistrukturerade intervjuer med socialarbetare inom öppenvården. Resultatet visar att det finns erfarenheter om vad som gör att man drabbas av compassion fatigue samt vilka tecken eller symtom som uppstår. Att ta med jobbet hem efter avslutad arbetsdag var en annan svårighet med de klientnära arbetet som de flesta respondenterna uttryckte.

The Santa Clara Brief Compassion Scale (SCBCS) is a brief measure of compassion, created in English and translated into Brazilian Portuguese. Nonetheless, to date, no study has assessed the psychometric evidence of its Spanish translation. This study examines the evidence of validity, reliability, and factorial invariance according to the gender of a Spanish version of the SCBCS. Participants included 273 Peruvian university students (50.9% women) with an average age of 21.23 years (SD = 3.24); divided into two groups of men and women to conduct the invariance factor analysis. Other measures of mindfulness, well-being, empathy, and anxiety were applied along with the SCBCS. The Confirmatory Factor Analysis (CFA) indicated that a unifactorial model adjusted significantly to the data (χ2 = 12,127, df = 5, p =.033, χ2 /df = 2.42, CFI =.998, RMSEA =.072 [CI90%.019,.125]; SRMR =.030, WRMR =.551) and presented good reliability (α =.90 [95%.88–.92]; ω =.91). Moreover, correlations between the SCBCS and other measures of mindfulness (r =.53, p <.05, cognitive empathy (r = 55; p <.05), affective empathy (r =.56, p <.05), well-being (r =.55, p <.05), and anxiety (r = −.46; p <.05) supported the convergent and discriminant validity. Likewise, the multiple-group CFA supported the factorial invariance according to the gender of the SCBCS. Results indicate that the SCBCS possesses evidence of validity, reliability, and invariance between men and women for measuring compassion toward others in Peruvian undergraduate students. SCBCS is expected to be used by researchers, healthcare professionals, teachers, and others as a useful measure of compassion in college students.

Posttraumatic Stress Disorder (PTSD) has been primarily conceptualized as a fear-based disorder, but accumulating research indicates that shame can also strongly contribute to the development and maintenance of PTSD. Existing evidence-based treatments for PTSD typically focus on dysregulated fear responding and do not directly target the affective experience of shame. Interventions that promote self-compassion have shown promise for reducing shame related to various clinical problems, but this approach has not been systematically evaluated in traumatized individuals. The aim of this study was to develop and evaluate a brief compassion-based therapy, with the hypothesis that it would reduce trauma-related shame and PTSD symptoms. The intervention consisted of six weekly individual therapy sessions focused on promoting self-compassion in response to a traumatic event and its sequelae. Using a multiple baseline design, the intervention was evaluated in a community sample of trauma-exposed adults (N = 10) with elevated shame and PTSD symptoms. Participants completed assessments on a weekly basis during a 2-, 4-, or 6-week baseline phase and 6-week treatment phase, and at 2- and 4-weeks after the intervention. By the end of treatment, 90% of participants demonstrated reliable decreases in PTSD symptom severity (p < .05), while 80% of participants showed reliable reductions in shame (p < .05), relative to their respective scores at baseline. These improvements were maintained at 2- and 4-week follow-up, with large effect sizes for PTSD symptom severity (d = 2.26) and shame (d = 2.12), compared to scores at baseline. The intervention was also associated with improvements in self-blame (d = 2.61), self-compassion (d = 2.28), mindfulness (d = 2.21), positive affect (d = 1.07), and negative affect (d = 2.14). Greater increases in self-compassion from baseline to follow-up were correlated with greater reductions in PTSD symptom severity (r = -.76, p < .05) and in shame (r = -.79, p < .01). Participants reported high levels of satisfaction with the intervention. The results from the present study support the hypothesis that compassion-based therapy is associated with reductions in trauma-related shame and PTSD symptoms. The marked improvements observed during the relatively brief intervention suggest that the intervention may be useful as either a stand-alone treatment or as a supplement to other treatments.

Dans quelle mesure les fondements et les concepts essentiels du personnalisme français (1930-1950) permettent-ils d’envisager la compassion comme une voie de connaissance de la personne ? Tel est le problème auquel ce travail se confronte. La première partie analyse l’expérience de la compassion, à travers plusieurs de ses figures et de ses formes. Après avoir exposé les axes fondateurs du personnalisme français, la partie II montre que la compassion fait difficulté pour ce courant de pensée car elle met au jour ses tensions internes. La partie III confirme et nuance ce diagnostic à l’aide de l’étude de la place de la compassion dans l’œuvre de M. Nédoncelle et dans celle d’E. Mounier. La partie IV s’appuie sur la pensée de S. Weil pour proposer un renouvellement de ce personnalisme afin de remédier à cette minoration de la compassion. Enfin, dans la perspective d’un tel renouvellement, la dernière partie interroge le rapport du personnalisme et du christianisme. / To what extent do the foundations and essential concepts of French personalism (1930-1950) make it possible to consider compassion as a way to know the person ? Here is the problem this work faces. The first part analyses the experience of compassion through several figures and forms. After explaining the fundamental axes of French personalism, the second part shows that compassion is problematic to this current of thought because it brings to light personalism inner tensions. The third part confirms and tempers this diagnostic studying the role of compassion in M. Nédoncelle’s and E. Mounier’s works. The fourth part builds on S. Weil’s thought to offer a renewal of this personalism so as to remedy this underestimation of compassion. Finally, in the perspective of such a renewal, the last part questions the relation between personalism and Christianism.