Compassion training

El lenguaje inclusivo persigue disminuir la discriminación social hacia determinados colectivos. Aspecto que está impulsado normativamente a través de un paradigma social o integrador basado en la inclusión, la participación y la no discriminación. Desde este marco se plantea este estudio exploratorio que persigue conocer si los adolescentes se comunican de manera inclusiva en relación con la discapacidad. La técnica de investigación utilizada es la encuesta. La muestra está formada por 38 adolescentes de 12 a 14 años. De acuerdo con los resultados, los adolescentes no se comunican correctamente de modo inclusivo cuando se relacionan con personas con algún tipo de discapacidad (solo 4 de cada 10 lo hacen). Además, tener algún tipo de discapacidad no parece facultar en mayor medida para aplicar la comunicación inclusiva en situaciones sociales. Por otra parte, se constata que hay diferencias en la adecuación de la comunicación inclusiva según el tipo de discapacidad (mejor en la discapacidad auditiva, visual, intelectual y física, y peor en la mental y en el autismo). Se considera que los resultados pueden resultar interesantes tanto para centros educativos como para acciones de sensibilización. / Inclusive language aims to reduce social discrimination against certain groups. This aspect is normatively promoted through a social or integrative paradigm based on inclusion, participation and non-discrimination. Within this framework, this study aims to find out whether adolescents communicate in an inclusive manner in relation to disability. The research technique used is the survey. The sample is made up of 38 adolescents between 12 and 14 years of age. According to the results, adolescents do not communicate correctly in an inclusive manner when interacting with people with some type of disability (only 4 out of 10 do so). In addition, having some type of disability does not seem to enable them to apply inclusive communication in social situations to a greater extent. On the other hand, it was found that there are differences in the appropriateness of inclusive communication according to the type of disability (better in hearing, visual, intellectual and physical disabilities, and worse in mental disabilities and autism). It is considered that the results may be of interest both for educational centers and for awareness-raising actions.

Psychology and neuroscience have contributed significantly to advances in understanding compassion. In contrast, little attention has been given to the epidemiology of compassion. The human experience of compassion is heterogeneous with respect to time, place, and person. Therefore, compassion has an epidemiology, although little is known about the factors that account for spatial or temporal clustering of compassion or how these factors might be harnessed to promote and realize a more compassionate world. We reviewed the scientific literature to describe what is known about “risk factors” for compassion towards others. Studies were included if they used quantitative methods, treated compassion as an outcome, and used measures of compassion that included elements of empathy and action to alleviate suffering. Eighty-two studies met the inclusion criteria; 89 potential risk factors were tested 418 times for association with compassion. Significant associations with compassion were fou...

Breast cancer (BC) requires a significant psychological adaptation once treatment is finished. There is growing evidence of how compassion training enhances psychological and physical well-being, however, there are very few studies analyzing the efficacy of compassion-based Interventions on BC survivors. To study the efficacy of the Cognitively-Based Compassion Training (CBCT) protocol in a BC survivor sample on quality of life, psychological well-being, fear of cancer recurrence, self-compassion, and compassion domains and mindfulness facets. Furthermore, enrollment, adherence, and satisfaction with the intervention were also analyzed. A randomized clinical trial was designed. Participants (n = 56) were randomly assigned to CBCT (n = 28) or a treatment-as-usual control group (TAU; n = 28). Pre-post intervention and 6-month follow-up measures took place to evaluate health-related quality of life, psychological well-being; psychological stress, coping strategies, and triggering cogni...

Breast cancer (BC) requires a significant psychological adaptation once treatment is finished. There is growing evidence of how compassion training enhances psychological and physical well-being, however, there are very few studies analyzing the efficacy of compassion-based Interventions on BC survivors. To study the efficacy of the Cognitively-Based Compassion Training (CBCT) protocol in a BC survivor sample on quality of life, psychological well-being, fear of cancer recurrence, self-compassion, and compassion domains and mindfulness facets. Furthermore, enrollment, adherence, and satisfaction with the intervention were also analyzed. A randomized clinical trial was designed. Participants (n = 56) were randomly assigned to CBCT (n = 28) or a treatment-as-usual control group (TAU; n = 28). Pre-post intervention and 6-month follow-up measures took place to evaluate health-related quality of life, psychological well-being; psychological stress, coping strategies, and triggering cogni...

In this article, we address two distinct, but interrelated aspects of “skillful means” that can inform compassion training: 1) the historical precedent and need for adapting meditation practices to meet new cultural contexts, and 2) the need to express compassion flexibly in ways that creatively meet the specific contexts and needs of particular persons and situations. We first discuss ways that the doctrine of skillful means was employed by Buddhists to rationalize the repeated adaptation of Buddhist teachings to meet the culturally situated mentalities and needs of diverse Asian peoples. Then, in continuity with that history of Buddhist adaptation, we explore how theories from modern psychological science, such as attachment theory, can be newly drawn upon to support adaptation of Buddhist compassion training for application in modern cultures. Finally, we draw on theories from cognitive science, namely situated conceptualization, that provide a tractable framework for understandi...

There is growing evidence of how compassion training enhances psychological and physical well-being (Zessin, Dickhauser, & Garbade, 2015), however, there are very few studies analyzing the efficacy of Compassion-Based Interventions (CBI) on breast cancer survivors (BCS) (Dodds et al., 2015). A vast body of research evaluating the effects of psychosocial interventions on psychological adaptation during cancer treatment has been done (Antoni, 2013; Guo et al., 2013; Stanton, 2006; Stanton, Luecken, MacKinnon, & Thompson, 2013). During the last decade, a growing number of empirical data for new intervention approaches has arisen (Goldstein et al., 2005; Richardson, Sanders, Palmer, Greisinger, & Singletary, 2000). In oncological settings, Mindfulness-Based Interventions (MBI) have proved their efficacy in promoting well-being and quality of life domains (Sinatra & Black, 2018; Zainal, Booth, & Huppert, 2013), constructive coping strategies when dealing with psychosocial stress related ...

In this article, we address two distinct, but interrelated aspects of “skillful means” that can inform compassion training: 1) the historical precedent and need for adapting meditation practices to meet new cultural contexts, and 2) the need to express compassion flexibly in ways that creatively meet the specific contexts and needs of particular persons and situations. We first discuss ways that the doctrine of skillful means was employed by Buddhists to rationalize the repeated adaptation of Buddhist teachings to meet the culturally situated mentalities and needs of diverse Asian peoples. Then, in continuity with that history of Buddhist adaptation, we explore how theories from modern psychological science, such as attachment theory, can be newly drawn upon to support adaptation of Buddhist compassion training for application in modern cultures. Finally, we draw on theories from cognitive science, namely situated conceptualization, that provide a tractable framework for understanding skillful compassion as embodied emptiness—involving the relaxation of pattern completion mechanisms, which helps open up greater discernment and presence to others, so that care and compassion can be more unrestricted, creative, and directly responsive to the person and situation at hand.

Several authors argue that interpersonal changes such as benevolence, compassion, and empathy should naturally emerge from a diligent practice of mindfulness. While empirical data from secularized and standardized mindfulness interventions do not fully support this assumption, a group of authors suggest that making underlying Buddhist teachings explicit within mindfulness-based interventions (MBIs) might be a key factor in the modification of such culturally rooted aspects of interpersonal functioning. In order to investigate this suggestion, we compared a mindfulness program that explicitly integrates elements of Buddhist ethics (i.e., the four immeasurables) and wisdom (i.e., interdependency, non-self, common humanity) (ethics-oriented mindfulness training (EMT)), to a standard mindfulness training (SMT) program and a control group (i.e., waiting list), with a randomized controlled design in a community sample. Empathy components (i.e., affective responding, mentalization, emotion regulation, and behavioral responding), as well as variables that are typically associated with MBIs (i.e., mindfulness, self-compassion, and well-being) were assessed using multi-dimensional measures (i.e., self-reported, behavioral, physiological). Results showed no overall effects on empathy of our interventions in comparison with our control group. With regard to other variables, we found specific effects for each of our interventions. Whereas SMT led to a stable increase in mindfulness (Cohen's d = .7), EMT led instead to increases in self-compassion (Cohen's d = .8) and subjective well-being (Cohen's d = .54). Although challenging theoretical expectations, we posit that our lack of empathy effects might be explained by several factors such as program structure, individual differences, and culture.

ositive psychology has integrated, more or less clearly, contemplative practices such as mindfulness within the range of grounded and empowering techniques of the positive aspects of being human. Despite this, there has been little depth within this movement on its implications and the inconsistencies that exist between mindfulness and positive psychology, and the similarities that can undoubtedly be strengthened in order to build bridges in improving the effectiveness of both ways of understanding human development and the pursuit of psychological well-being. Mindfulness is defined as a trait or mental state that involves the intentional focusing of the attention on an object (e.g., breathing), while observing thoughts, emotions, and sensations as they emerge in the present moment (Vago & Silbersweig, 2012). Mindfulness training usually starts with a first phase that works on, to a greater extent, the attention focused on an element, whether in the environment or the body (breathin...

The importance of compassion in healthcare is universally acknowledged. However, the factors that enhance compassion are not well understood. The perception of common humanity has been proposed as a prosocial perspective that leads to unbiased universal compassion. There has been a lack of research into the relationship between common humanity and compassion. This study examined the use of common humanity scenarios to promote compassion in healthcare workers. Seventy-five healthcare workers were randomly assigned to two groups and shown a different common humanity scenario. The healthcare workers were asked what effect viewing the videos had on their perception of common humanity and compassion. Thematic analysis was used to identify themes. Four main themes emerged: (a) common bonds; (b) people have the same needs; (c) no one wants to suffer; (d) seeing strangers helping others is motivating. Healthcare workers reported feelings of care, concern, and compassion after viewing common humanity scenarios. IMPLICATIONS. Viewing common humanity scenarios appears to lead to enhanced feelings of connection to others and compassion in healthcare workers.. Using common humanity scenarios may be a useful compassion training strategy in healthcare.. Further research is necessary to gain a better understanding of how viewing common humanity material influences compassion.

There is rapidly growing interest in Western compassion trainings that rely especially on traditional Buddhist practices. This growing body of research distinguishes between two distinct compassion constructs, namely self-compassion versus other-oriented compassion (hereafter, other-compassion). However, the Buddhist traditions from which most studied compassion practices derive emphasize the relevance of compassion for breaking down artificial barriers between self and other. We therefore conducted a comprehensive review of 94 randomized controlled trials on compassion training, examining how the dualistic division of compassion (into self-versus other-compassion) has shaped compassion training research to date. Our review finds patterns both consistent (e.g. a disproportionate focus on the self-oriented benefits of compassion trainings) and inconsistent (e.g. particular pairings of self-other emphasis across training and outcome) with the dualistic division of compassion. Overall, findings reveal the need for more research on social benefits of self-and other-compassion training, as well as less dualistic approaches to compassion.

Digital simulations and scenario-based learning programmes are widely accepted as an effective educational approach where experiential learning is key. However, there is an acknowledged need to improve the narrative design of these educational interventions to make them both engaging for the learner and aligned with learning goals. This study turns for guidance to the expertise of narrative designers for games, where storytelling for interactive narrative has a long history of testing, iterating and perfecting. A collection of proven techniques described by game narrative practitioners will inform creative writing efforts to craft prototypes to test the transferability of those techniques to interactive narratives in a healthcare education context.

Some of our common obstacles to compassion may be exacerbated by our
modernist concept of practice as individual self-help. For help in overcoming such obstacles, we need to pay new attention to the relational modes of practice with which practitioners of pre-modern Buddhist cultures addressed similar obstacles.

Teachers and others in helping professions or social service are taught the
importance of listening with full attention, relating to students and clients in their deep worth, and discerning their hidden strengths. They are also cautioned to avoid burn-out.  But how are such professionals to access in themselves the capacities of motivation, connection, discernment, and equanimity that are needed to fulfill those tasks? This
article describes a contemplative training program designed by Makransky for those who serve others: such as educators, social workers, therapists, healthcare providers, hospice workers and social justice activists. Meditation practices from Tibet are adapted to help
people of all backgrounds and faiths ease into a state of simple presence and compassionate connection with others, both for their own replenishment and to be more effective in their work with students and clients.