Within American psychology, there has been a recent surge of interest in self-compassion, a construct from Buddhist thought. Self-compassion entails: (a) being kind and understanding toward oneself in times of pain or failure, (b) perceiving one's own suffering as part of a larger human experience, and (c) holding painful feelings and thoughts in mindful awareness. In this article we review findings from personality, social, and clinical psychology related to self-compassion. First, we define self-compassion and distinguish it from other self-constructs such as self-esteem, self-pity, and self-criticism. Next, we review empirical work on the correlates of self-compassion, demonstrating that self-compassion has consistently been found to be related to well-being. These findings support the call for interventions that can raise self-compassion. We then review the theory and empirical support behind current interventions that could enhance self-compassion including compassionate mind training (CMT), imagery work, the gestalt two-chair technique, mindfulness based stress reduction (MBSR), dialectical behavior therapy (DBT), and acceptance and commitment therapy (ACT). Directions for future research are also discussed.

Religious leaders often experience burnout, which is characterized by emotional exhaustion and/or low satisfaction. Clergy with high emotional exhaustion feel drained and discouraged. Clergy with high satisfaction report that the ministry gives purpose and meaning to their lives. Hierarchichal regression was used to examine if current clergy's desire to please others, guilt or shame orientation, ability to be self-compassionate, and ability to differentiate self from role uniquely predicted variation in burnout. Although all personality dimensions explained significant variation in emotional satisfaction when examined individually, due to inter-correlations among predictors only self-compassion was significant in the full model. Higher self-compassion was also related to increased satisfaction in ministry. Increasing self-compassion may prevent clergy burnout. The phenomenon of clergy burnoutMany clergy enter the ministry because they believe that they have been called to use their gifts to lead churches, relying upon the grace of God to cover their inadequacies. They aim for no less than leading their congregants to compassionate mission, committed evangelism, and holy living. However, many clergy experience burnout. Burnout refers to a decline in energy, motivation, and commitment and occurs when high expectations for achievements do not come to fruition despite devotion to a cause or way of life, especially in contexts of low pay and poor recognition for efforts (Freudenberger 1974;Freudenberger and Richelson 1981).

Purpose -The purpose of this paper is to present a four component model of ethical behavior that integrates literature in moral psychology, computing ethics, and virtue ethics as informed by research on moral exemplars in computing. This is part 2 of a two part contribution, part 1 having appeared in Vol. 6 No. 3. Design/methodology/approach -This psychologically based and philosophically informed model argues that moral action is grounded in relatively stable personality characteristics, guided by integration of morality into the self-system, shaped by the context of the surrounding moral ecology, and facilitated by morally relevant skills and knowledge. Findings -The model seeks to explain the daily successful (and unsuccessful) performance of moral action by computing professionals and to provide groundwork for a pedagogy that emphasizes ethically effective performance.Practical implications -The model has significant implications for how ethical action to computer professionals and other design professionals might be taught. It also makes recommendations about what need to be measured to construct a complete picture of sustained ethical action in a profession. Originality/value -Most accepted models of ethical behavior are unidimensional, emphasizing either principled reasoning or a simplistic model of integrity/character. This model brings together a variety of disparate literatures in the light of its emphasis on sustained moral action in the profession. It thereby provides researchers and educators with a picture of what is needed to construct a complete understanding of moral action in the profession.

Purpose -The purpose of this paper is to present a four component model of ethical behavior (PRIMES) that integrates literature in moral psychology, computing ethics, and virtue ethics as informed by research on moral exemplars in computing. This is part 1 of a two-part contribution. Design/methodology/approach -This psychologically based and philosophically informed model argues that moral action is: grounded in relatively stable PeRsonality characteristics (PR); guided by integration of morality into the self-system; shaped by the context of the surrounding moral ecology; and facilitated by morally relevant skills and knowledge (S). Findings -The model seeks to explain the daily successful (and unsuccessful) performance of moral action by computing professionals and to provide groundwork for a pedagogy that emphasizes ethically effective performance. Practical implications -The model has significant implications for how ethical action might be taught to computer professionals and other design professionals. It also makes recommendations about what is needed to measure to construct a complete picture of sustained ethical action in a profession. Originality/value -Most accepted models of ethical behavior are unidimensional, emphasizing either principled reasoning or a simplistic model of integrity/character. This model brings together a variety of disparate literatures in the light of its emphasis on sustained moral action in the profession. It thereby provides researchers and educators with a picture of what is needed to construct a complete understanding of moral action in the profession.

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