Moral education,ubuntu and ubuntu-inspired communities

While it is generally believed that moral education is important in the development of children, there is disagreement over a range of issues concerning the teaching of values and morals in schools. In the forefront of this debate are issues concerning whether morality or values and morals can be taught in schools, ought to be taught, and how they should be taught. In this paper I want to focus on the last of the issues within the background of ubuntu. My broad interest is to stimulate discussion regarding whether ubuntu, ubuntu-inspired communities, and some of its values can contribute to the issue of the teaching of values and morals. In the process of my engagement with moral education and ubuntu, I can be taken to be offering ubuntu and practices in ubuntu communities as an alternative way of teaching values and morals – values that are important for social and political citizenship.     

The Impostor Phenomenon in Mental Health Professionals: Relationships Among Compassion Fatigue,Burnout, and Compassion Satisfaction

Imposter phenomenon is defined as a sense of intellectual fraudulence and an inability to internalize success and competency. Although imposter phenomenon has been noted in several populations, literature is sparse that focuses on mental health professionals. In addition, little is known about the relationships between imposter phenomenon, compassion fatigue, and compassion satisfaction for mental health workers. Using a survey design with a convenience sample of 158 mental health workers, this study found that imposter phenomenon was positively associated with compassion fatigue, as well as negatively associated with compassion satisfaction, when controlling for years of work and age. Further, the combination of lower levels of compassion satisfaction and higher levels of burnout predicted higher levels of imposter phenomenon. Implications and preventative measures are discussed.

     

组织中的关爱：概念界定、结果与影响因素

关爱就是注意到他人痛苦, 经过对当前情况评估之后, 对他人痛苦产生共情感受, 最终采取行动帮助他人脱离困境的过程。目前, 关爱已经成为积极组织行为学关注的热点问题。关爱的测量主要有4种方法：行为编码、量表、自我报告和定性评估。关爱对积极情绪、焦虑、员工满意度、组织承诺、组织公民行为、离职意向、组织合作能力等有积极的影响。组织成员之间的关系质量、组织文化、组织领导者与制度化的组织关爱措施对关爱具有预测作用。未来关于关爱的研究需加强对结构测量、影响因素与作用机制的进一步探讨。     

Emotionally disturbed children in ordinary schools: Concepts, prevalence and management

Not all children in ordinary schools with emotional problems need intensive psychotherapy from specialists. The majority can be helped by class teachers who exercise extended pastoral care. Some others will need the help of a skilled worker trained and experienced in skills of individual counselling. But there area few children - a significant few - who do need specialised help. It may sometimes be possible for them to receive this help in the ordinary school, without removal to a special school or referral to some outside agency such as a Child Guidance Service, if use is made of a special adjustment unit. Some conceptual problems in relation to maladjustment are discussed; reference is made to national surveys indicating the prevalence of the problem in the school-child population; and a model of management for children in ordinary schools is outlined, based on work carried out in Bristol over the past seven years, with particular reference to special adjustment units.     

Filiality,Compassion, and Confucian Democracy

Ren, the Confucian virtue par excellence, is often explained on two different accounts: on the one hand, filiality, a uniquely Confucian social-relational virtue; on the other hand, commiseration innate in human nature. Accordingly there are two competing positions in interpreting ren: one that is utterly positive about the realization of universal love by the graduated extension of filial love, and the other that sees the inevitable tension between the particularism of filial love and the universalism of compassionate love and champions the latter in that filial love appears to create a serious obstacle to modernizing Confucianism. Nevertheless, both interpretations agree that compassion, given its universal and humanist implications, can be unquestionably conducive to the modern project of ‘Confucian democracy’. This paper counters this shared view by arguing that in order to make Confucian democracy culturally meaningful and politically viable, it must accommodate uniquely Confucian relational virtues, particularly filiality.     

Compassion, Ethics, and Neuroscience: Neuroethics Through Buddhist Eyes

As scientists advance knowledge of the brain and develop technologies to measure, evaluate, and manipulate brain function, numerous questions arise for religious adherents. If neuroscientists can conclusively establish that there is a functional network between neural impulses and an individual??s capacity for moral evaluation of situations, this will naturally lead to questions about the relationship between such a network and constructions of moral value and ethical human behavior. For example, if cognitive neuroscience can show that there is a neurophysiological basis for the moral appraisal of situations, it may be argued that the world??s religions, which have traditionally been the keepers and purveyors of ethical values, are rendered either spurious or irrelevant. The questions point up broader dilemmas in the interface between science and religion, and raise concerns about the ethics of neurological research and experimentation. Since human beings will still arbitrate what is ??moral?? or ??ethical,?? how can religious perspectives enrich the dialogue on neuroethical issues and how can neuroscience enrich dialogue on religion? Buddhist views on the nature of consciousness and methods of practice, especially meditation practice, may contribute to discussions on neuroscience and theories about the interrelationship between consciousness and ethical awareness by exploring the role that karma, intentionality, and compassion play in Buddhist understandings of the interrelationship between consciousness and ethics.     

The Origins of Fears of Compassion: Shame and Lack of Safeness Memories,Fears of Compassion and Psychopathology

Empirical and clinical research suggests that some individuals find self-generating compassion and receiving compassion from others difficult and aversive. However, it is unclear how these fears of compassion are linked to early experiences and to psychopathological symptoms. This study explores the relationship between shame traumatic memories, centrality of shame memories, early memories of warmth and safeness, fears of compassion, and depression, anxiety and paranoid symptoms. Participants were 302 individuals from the general community population, who completed self-report measures of fears of compassion, shame memories, early affiliative memories, and psychopathology. Shame traumatic and central memories were positively associated with fears of compassion for self, for others and from others, whereas early memories of warmth and safeness were negatively related to such fears. Path analyses revealed 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, anxious and paranoid symptoms. These findings have implications for therapeutic interventions as these fears, as well as the negative shame-based emotional memories fuelling them, may need to be addressed in therapy to assist patients in self-generating and receiving compassion.     

Mental health and North American Indian/Native communities: Cultural transactions,education, and regulation

Critical issues in the delivery of mental health services to North American Indians/Natives residing in rural areas are discussed by describing Indian populations/communities; briefly summarizing available literature concerning the nature of mental health problems within Indian communities; examining Indian belief systems relevant to participation in mental health service delivery processes; exploring community expectations for structuring participatory interactions which may inhibit utilization of mental health services; and describing transactions between Indian consumers and non-Indian professionals which have become typical over time. The rural context was examined as it interacts with individual and community characteristics to affect Indian mental health. Relations between geography and culture, important in understanding the mental health problems of Indian people, are discussed in regard to expanding community healing resources through empowerment, and viewing "education as transformation" as a key concept in enhancing community healing processes.     

Need,Compassion, and Support for Social Welfare

Funding for social welfare depends on citizen support. Drawing on evolutionary psychological approaches to politics, we study two types of need that might shape citizens' welfare support by regulating their feelings of compassion. One type of need is a recipient's absolute need. The other type is acute need created by sudden misfortune, such as sudden job loss. Across four studies, we find that absolute and acute needs independently affect compassion and welfare attitudes. This leads to potential inefficiencies in judgments: People who have fallen far are judged more deserving of compassion and access to welfare even when they are not in an absolute sense the most impoverished.     

Cognitively-Based Compassion Training for parents reduces cortisol in infants and young children

This study tests a group-based secular contemplative practice intervention, Cognitively-Based Compassion Training (CBCT), with parents of young children. We report on a randomized controlled preliminary efficacy study. Certified teachers administered CBCT for 20 hr across 8 to 10 weeks in two cohorts of parents with infants and young children. The intervention group was compared to a waitlist control group. Thirty-nine parents and their children, who ranged in age from 4 months to 5 years, were evaluated at pre- and postintervention (n = 25 intervention, n = 14 waitlist control) on hair cortisol concentration. Parents also completed self-administered questionnaires at both time points regarding demographics, physical symptoms of stress, parenting stress, self-compassion, and mindfulness. Children of parents in the CBCT group experienced significant decreases in cortisol at the postintervention assessment, as compared with the control group. However, parent cortisol and self-report measures did not significantly change other than a small effect on clinical levels of parenting stress. CBCT may be a positive new way to intervene with parents to lower infants’ and young children's cumulative physiological stress.     

The need for personal and social education in secondary schools and further education

The need for personal and social education in schools is outlined. Reference is made to the concept of psychological education that is being developed in the United States, and a model of personal growth and career development is described with particular emphasis on areas of personal growth that need to be developed within the school curriculum. Results of a survey of young people's personal and interpersonal problems are presented which give accounts of the range of difficulties 235 fourth year and fifth year boys and girls in secondary education and 36 young people in employment had in their interpersonal relationships with parents, teachers, employers, community authority figures, same- and opposite-sex friends, etc. Information was also obtained on what actually occupied young people's thoughts: the things they found it difficult to cope with and talk about, the things that they felt parents should tell their children, what they would like to talk to their teachers and parents about, and the attributes which they felt they could or could not change for themselves.     

父母成人依恋、怜悯与亲子关系质量:主客体互倚分析

本研究考察了父母的成人依恋对亲子关系的影响以及怜悯的中介作用。采用方便取样法调查广东省某市小学2~5年级学生的父母。534对父母自我报告了各自的成人依恋、怜悯和亲子关系质量。主客体互倚模型分析发现：（1）父母各自的依恋焦虑和依恋回避显著负向预测自己与孩子的关系质量（主体效应）,但无法显著预测伴侣与孩子的关系质量（客体效应）;（2）父母各自的怜悯在上述主体效应中起到中介作用;（3）母亲的怜悯在自身依恋回避对父子关系的客体效应中起到“遮掩效应”;（4）母亲的怜悯在自身依恋焦虑对父子关系的客体效应中起到中介作用。研究结果有利于从成对关系视角理解父母成人依恋如何影响亲子关系,实际干预中可以通过提高父母的怜悯能力来改善亲子关系。     

Quest Religion, Anti-Fundamentalism, and Limited Versus Universal Compassion

Goldfried and Miner (2002) claimed to provide evidence that those high in quest religion are less likely to help a religiously closed-minded person even when the help does not promote closed-mindedness. As a result, they concluded that quest religion is associated with limited, not universal, compassion. An experiment modeled on theirs but avoiding several methodological problems suggested a very different conclusion. Although participants high in quest religion helped a religiously closed-minded person less when doing so promoted closed-mindedness, they were no less likely to help such a person when it did not promote closed-mindedness. These results suggest that quest religion is associated with antipathy toward promoting closed-mindedness, not with antipathy toward religiously closed-minded persons. The scope of compassion associated with quest religion does not appear to be limited in the way Goldfried and Miner claimed.     

Islamic religious education in Belgian state schools: a post-secular perspective

Abstract

Based on Habermas’ normative theory of religion in post-secular society, this article elaborates on the organisation of Islamic religious education (RE) in state schools. Hereto, a brief sketch of the Habermasian concepts of reflexive religion and complementary learning processes will be given. Subsequently, the author addresses the role of RE in post-secular society and applies these Habermasian concepts to confessional RE, with particular attention to Islamic RE in Belgium, where this subject is included as an optional subject in the state school curriculum since 1975, but where it is also criticised today, in particular with regard to content, teacher-training, textbooks, and inspection. These deficiencies will lead us to one of the main problems of Islamic RE and of confessional RE in general: the absence of state control. Based on Habermas’ ideas, the author concludes that it is up to the state to elucidate under which conditions confessional RE can be part of the regular curriculum, and to facilitate these conditions, by funding and co-organising teacher training, reviewing curricula and textbooks, formulating a ‘core curriculum’ and controlling teachers, for example. If these conditions have not been met, confessional RE should not be a part of the regular curriculum in a liberal state.