A heuristic model of enactive compassion

Halifax, Joan

doi:10.1097/spc.0b013e3283530fbe

Cited by 96 publications

(71 citation statements)

References 18 publications

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“…Peer support and use of experiential learning to enhance socialization, while exploring actual cases to foster ethical responsibility, are also recommended. Reported in more detail elsewhere, 17,45,47 these modalities are most effective when coupled with systems-focused approaches 48 beyond the scope of this paper, such as patient care conferences on goals of care, 49 proactive identification of ethically problematic cases, 50 and debriefings after patients die. 51…”

Section: Develop and Refine Skills In Moral Reasoningmentioning

confidence: 98%

“…These include cognitive, attentional, affective, and somatic approaches that are derived from contemplative traditions used for capacity building, resilience training, and reduction of distress. 44 According to Halifax,45 five interrelated domains need strengthening when developing principled compassion. These include attentional balance; affective balance; cognitive dimensions, including intention and insight; and embodiment.…”

Section: Strategies For Addressing Moral Distressmentioning

confidence: 99%

“…These include attentional balance; affective balance; cognitive dimensions, including intention and insight; and embodiment. 45 Mental training techniques aid in the development of these domains and aid individuals with mental pliancy, equanimity, and principled, ethically based compassion.…”

Section: Strategies For Addressing Moral Distressmentioning

confidence: 99%

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Addressing Moral Distress: Application of a Framework to Palliative Care Practice

Rushton

Kaszniak

Halifax³

2013

Journal of Palliative Medicine

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Application of the proposed framework to a clinical case provides opportunities for understanding mechanisms of response that may be amenable to intervention and for suggesting appropriate alternative strategies and practices. A full understanding of the process can help to mitigate or to avoid the progression of distress and concurrently to appraise the situation that leads to moral distress or moral outrage.

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Section: Develop and Refine Skills In Moral Reasoningmentioning

confidence: 98%

Section: Strategies For Addressing Moral Distressmentioning

confidence: 99%

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Addressing Moral Distress: Application of a Framework to Palliative Care Practice

Rushton

Kaszniak

Halifax³

2013

Journal of Palliative Medicine

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“…Representativos desta nova tendência são os programas: A.B.I.D.E. Compassion Model (Halifax, 2008(Halifax, , 2012(Halifax, , 2013, ReSource Model Neste artigo exploramos as razões pelas quais a abordagem contemplativa tem vindo a ser introduzida de forma crescente no ensino superior, no quadro dos desafios colocados à educação no século XXI, onde se inclui a proclamada e consensual necessidade de mudança de paradigma, bem como a referência a dados emergentes de diversas investigações relacionadas com práticas contemplativas.…”

Section: Introductionunclassified

A Pedagogia Contemplativa no Ensino Superior: Para uma Abordagem Completa ao que o Ser Humano Convoca

Oliveira

Antunes

2015

RPP

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A navegação consulta e descarregamento dos títulos inseridos nas Bibliotecas Digitais UC Digitalis, UC Pombalina e UC Impactum, pressupõem a aceitação plena e sem reservas dos Termos e Condições de Uso destas Bibliotecas Digitais, disponíveis em https://digitalis.uc.pt/pt-pt/termos.Conforme exposto nos referidos Termos e Condições de Uso, o descarregamento de títulos de acesso restrito requer uma licença válida de autorização devendo o utilizador aceder ao(s) documento(s) a partir de um endereço de IP da instituição detentora da supramencionada licença.Ao utilizador é apenas permitido o descarregamento para uso pessoal, pelo que o emprego do(s) título(s) descarregado(s) para outro fim, designadamente comercial, carece de autorização do respetivo autor ou editor da obra. ResumoEste artigo apresenta uma reflexão teórica sobre a abordagem contemplativa no ensino superior. Partindo -se de tradições filosóficas milenares para a educação e transformação da pessoa, avança -se para uma reflexão em torno do impacto positivo da emergência da ciência na modernidade e, simultaneamente, do efeito de obscurecimento de vias de conhecimento bastante valorizadas até então, sendo o caso das práticas contemplativas. Chama -se a atenção para a inquestionável necessidade de abertura a um novo horizonte paradigmático na concetualização do humano, que está a fazer emergir com grande vigor a designada viragem contemplativa, agora com o apoio sólido da própria ciência. Desenvolve -se a ideia de que a pedagogia contemplativa não pode ser dispensada no ensino superior, ao ter -se em consideração a essência dos conceitos de educação e de universitas que necessariamente abrangem a formação de pessoas mais esclarecidas e preparadas tecnicamente, mas também seres humanos mais equilibrados, justos, mais conhecedores de si próprios e completos. Propõe -se, por conseguinte, que as abordagens contemplativas permitirão superar o estado de consciên-cia objetificada dominante, promovendo o conhecimento genuinamente relacional. Apresenta -se, de seguida, um breve apontamento do movimento da educação contemplativa e sintetizam -se os principais resultados da sua aplicação no ensino superior.Palavras -chave: pedagogia contemplativa; mindfulness; ensino superior AbstractThis article presents a theoretical reflection on the contemplative approach to higher education. Starting by considering ancient philosophical traditions, in what regards the education, and the transformation of the self we move on to a reflection on the positive impact of the burst of science, in modernity, and simultaneously the darkening side effects of disregarding other paths towards knowledge, much valued until then, such as the case of the contemplative practices. We draw attention towards the uncontrived necessity of opening a new paradigmatic horizon in the conceptualization of the "human", which is vigorously propelling the so -called Contemplative Turn, now with the sound support of science itself. We develop the idea that higher education shall not discard the contemplativ...

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“…While it is tempting to think that all would be related, sometimes they are not. It is possible, for example, to be empathic and burned out when one takes on the suffering of others without sufficient self-other differentiation 1 and to be both resilient and burned out-the walking wounded. BWork engagement^seems too limited.…”

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confidence: 99%

What’s the Opposite of Burnout?

Epstein

2017

J GEN INTERN MED

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W hen considering the epidemic of burnout and physician discontent so well documented in most medical specialties, my colleagues frequently ask, BWhat is the opposite of burnout?^Even those who study burnout cannot agree whether outcome assessment should focus on wellbeing, resilience, work engagement, quality of care, attrition, or burnout itself. While it is tempting to think that all would be related, sometimes they are not. It is possible, for example, to be empathic and burned out when one takes on the suffering of others without sufficient self-other differentiation 1 and to be both resilient and burned out-the walking wounded. BWork engagement^seems too limited. Perhaps the goal should be eudaimonia, Aristotle's word for human flourishing. 2 Aristotle considered eudaimonia a moral virtue and a pinnacle of human achievement because it frees us to work more effectively and effortlessly for the good of others.Eudaimonia, according to Aristotle, comes from within, not merely in response to external motivators; it is a practical wisdom that comes from a Bgood indwelling spirit,^a Bgood genius.^This makes sense to me as a clinician. Eudaimonia is a sense of deep engagement and coherence and a sense that that work reflects the practitioner's deepest values and that he or she has treated others with competence, compassion, and kindness. I would add, eudaimonia-enhancing actions are not merely directed toward others; they also include positive actions and attitudes toward oneself.These values have particular relevance to the current state of discontent in the health care workforce. By now, it is apparent that this discontent is not merely the self-indulgent complaint of a societally privileged class-and not because clinicians lack virtue, strength, or resolve. Rather, clinician discontent is rooted in disengagement from work and demoralization-Ban erosion of the soul.^3 Discontent, disengagement, and demoralization are due to extrinsic factors such as perverse financial incentives, meaningless work, and cumbersome electronic health records; intrinsic factors such as lack of self-awareness, stress-management skills, and resilience; and factors that fall somewhere in the middle, such as low perceived control and autonomy. The consequences are well documented: poor care, medical errors, professional lapses, and poor communication with patients and colleagues. 4 If there were just a few unhappy doctors the public would have few worries, but now the majority of physicians are burned out and the numbers are rising, 5 and the care that they provide is less than it should be. A CEO of a large health care system recently suggested that patients fire physicians who were non-empathic and burned out. 6 Given the statistics, though, where would patients go?In this issue of JGIM, an article by Hyo Jung Tak and colleagues 7 fills an important gap in our understanding of physicians' relationship to their work. Using the lens of Borganismic integration theory,^related to Deci and Ryan's self-determination theory, 8 Tak et al. buil...

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A heuristic model of enactive compassion

Cited by 96 publications

References 18 publications

Addressing Moral Distress: Application of a Framework to Palliative Care Practice

Addressing Moral Distress: Application of a Framework to Palliative Care Practice

A Pedagogia Contemplativa no Ensino Superior: Para uma Abordagem Completa ao que o Ser Humano Convoca

What’s the Opposite of Burnout?

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