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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱجۡتَنِبُواْ كَثِيرࣰ ا مِّنَ ٱلظَّنِّ إِنَّ بَعۡضَ ٱلظَّنِّ إِثۡمࣱۖ وَلَا تَجَسَّسُواْ وَلَا يَغۡتَب بَّعۡضُكُم بَعۡضًاۚ أَيُحِبُّ أَحَدُكُمۡ أَن يَأۡكُلَ لَحۡمَ أَخِيهِ مَيۡتࣰ ا فَكَرِهۡتُمُوهُۚ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ تَوَّابࣱ رَّحِيمࣱ‏

Believers, avoid making too many assumptions- some assumptions are sinful- and do not spy on one another or speak ill of people behind their backs: would any of you like to eat the flesh of your dead brother? No, you would hate it. So be mindful of God: God is ever relenting, most merciful

وَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا عَرَّضۡتُم بِهِۦ مِنۡ خِطۡبَةِ ٱلنِّسَآءِ أَوۡ أَكۡنَنتُمۡ فِيٓ أَنفُسِكُمۡۚ عَلِمَ ٱللَّهُ أَنَّكُمۡ سَتَذۡكُرُونَهُنَّ وَلَٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّآ أَن تَقُولُواْ قَوۡلࣰ ا مَّعۡرُوفࣰ اۚ وَلَا تَعۡزِمُواْ عُقۡدَةَ ٱلنِّكَاحِ حَتَّىٰ يَبۡلُغَ ٱلۡكِتَٰبُ أَجَلَهُۥۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِيٓ أَنفُسِكُمۡ فَٱحۡذَرُوهُۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَفُورٌ حَلِيمࣱ‏

You will not be blamed whether you give a hint that you wish to marry these women, or keep it to yourselves- God knows that you intend to propose to them. Do not make a secret arrangement with them; speak to them honourably and do not confirm the marriage tie until the prescribed period reaches its end. Remember that God knows what is in your souls, so be mindful of Him. Remember that God is most forgiving and forbearing

هَٰٓأَنتُمۡ أُوْلَآءِ تُحِبُّونَهُمۡ وَلَا يُحِبُّونَكُمۡ وَتُؤۡمِنُونَ بِٱلۡكِتَٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمۡ قَالُوٓاْ ءَامَنَّا وَإِذَا خَلَوۡاْ عَضُّواْ عَلَيۡكُمُ ٱلۡأَنَامِلَ مِنَ ٱلۡغَيۡظِۚ قُلۡ مُوتُواْ بِغَيۡظِكُمۡۗ إِنَّ ٱللَّهَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

This is how it is: here you are, you love them, but they do not love you; you believe in all the Scriptures and when they meet you, they say, ‘We believe,’ but when they are alone, they bite their fingertips in rage at you. [Prophet], say, ‘Die of rage [if you wish]!’ God knows exactly what is in everyone’s hearts

ثُمَّ أَنزَلَ عَلَيۡكُم مِّنۢ بَعۡدِ ٱلۡغَمِّ أَمَنَةࣰ نُّعَاسࣰ ا يَغۡشَىٰ طَآئِفَةࣰ مِّنكُمۡۖ وَطَآئِفَةࣱ قَدۡ أَهَمَّتۡهُمۡ أَنفُسُهُمۡ يَظُنُّونَ بِٱللَّهِ غَيۡرَ ٱلۡحَقِّ ظَنَّ ٱلۡجَٰهِلِيَّةِۖ يَقُولُونَ هَل لَّنَا مِنَ ٱلۡأَمۡرِ مِن شَيۡءࣲۗ قُلۡ إِنَّ ٱلۡأَمۡرَ كُلَّهُۥ لِلَّهِۗ يُخۡفُونَ فِيٓ أَنفُسِهِم مَّا لَا يُبۡدُونَ لَكَۖ يَقُولُونَ لَوۡ كَانَ لَنَا مِنَ ٱلۡأَمۡرِ شَيۡءࣱ مَّا قُتِلۡنَا هَٰهُنَاۗ قُل لَّوۡ كُنتُمۡ فِي بُيُوتِكُمۡ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيۡهِمُ ٱلۡقَتۡلُ إِلَىٰ مَضَاجِعِهِمۡۖ وَلِيَبۡتَلِيَ ٱللَّهُ مَا فِي صُدُورِكُمۡ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمۡۚ وَٱللَّهُ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

After sorrow, He caused calm to descend upon you, a sleep that overtook some of you. Another group, caring only for themselves, entertained false thoughts about God, thoughts more appropriate to pagan ignorance, and said, ‘Do we get a say in any of this?’ [Prophet], tell them, ‘Everything to do with this affair is in God’s hands.’ They conceal in their hearts things they will not reveal to you. They say, ‘If we had had our say in this, none of us would have been killed here.’ Tell them, ‘Even if you had resolved to stay at home, those who were destined to be killed would still have gone out to meet their deaths.’ God did this in order to test everything within you and in order to prove what is in your hearts. God knows your innermost thoughts very well

وَٱذۡكُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ وَمِيثَٰقَهُ ٱلَّذِي وَاثَقَكُم بِهِۦٓ إِذۡ قُلۡتُمۡ سَمِعۡنَا وَأَطَعۡنَاۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

Remember God’s blessing on you and the pledge with which you were bound when you said, ‘We hear and we obey.’ Be mindful of God: God has full knowledge of the secrets of the heart

إِذۡ يُرِيكَهُمُ ٱللَّهُ فِي مَنَامِكَ قَلِيلࣰ اۖ وَلَوۡ أَرَىٰكَهُمۡ كَثِيرࣰ ا لَّفَشِلۡتُمۡ وَلَتَنَٰزَعۡتُمۡ فِي ٱلۡأَمۡرِ وَلَٰكِنَّ ٱللَّهَ سَلَّمَۚ إِنَّهُۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

[Prophet], remember when God made you see them in your sleep as few: if He had shown them to you [believers] as many, you would certainly have lost heart and argued about it, but God saved you. He knows the secrets of the heart

O you who believe shun much suspicion. Indeed some suspicions are sins that is to say it causes one to fall into sin. This suspicion may have many forms such as thinking ill of the good folk from among the believers — and such good folk are many — in contrast to the immoral individuals among them in whose case there is no sin so long as it the suspicion is in accordance with their outward behaviour. And do not spy tajassasū one of the two tā’ letters of tatajassasū has been omitted do not pursue the imperfections and faults of Muslims by searching them out; nor backbite one another do not speak of him by mentioning something which he is averse to having mentioned of himself even if it be true. Would any of you love to eat the flesh of his brother dead? read maytan or mayyitan. That is to say it would not be right for him to do so. You would abhor it. Thus to backbite him in life would be

O you who believe! Avoid much suspicion; indeed some suspicion is sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it. And have Taqwa of Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful (12) The Prohibition of Unfounded Suspicion Allah the Exalted forbids His faithful servants from being suspicious, which includes having doubts and suspicions about the conduct of one's family, relatives and other people in general. Therefore, Muslims are to avoid suspicion without foundation. The Leader of the faithful 'Umar bin Al-Khattab said, "Never think ill of the word that comes out of your believing brother's mouth, as long as you can find a good excuse for it." Malik recorded that Abu Hurayrah, may Allah be pleased with him, said that Allah's Messenger ﷺ said, إِيَّاكُمْ وَالظَّنَّ فَإِ

Ha! There you are: You love them, but they do not love you. The faithful had limpid hearts and generous natures, and they did not keep tenderness and mercy back from the estranged. They wanted good for them and attached their hearts to their submission. They wanted their salvation and did not hold back God's mercy from them-whether they were acquaintances or strangers. This kept on crossing their minds: Bring the sweetmeat, for it is the heart's beloved, suited for both the elect and the common. This is the same tenderness that MuḤammad showed to the estranged. He said, “O God, guide my people, for they do not know.” As for the unbelievers, those who had no limpidness in their hearts or loyalty in their natures, they never wanted good for the people of faith, nor did they love them. They grieved at the good that reached them and became happy at the bad. God says, “If something beautiful

You would not be at fault regarding the proposal with the intention of marriage you present offer or hide in your hearts during the waiting period to women whose spouses have died such as men saying ‘How beautiful you are!’ or ‘Who could find one like you?’ or ‘How many a man must desire you!’. God knows that you will be mindful of them in proposing to them impatiently and so He has permitted you to make such offers; but do not make arrangements of marriage with them secretly unless you speak honourable words such as are acknowledged by the Law in other words such as proposals that which is permitted to you. And do not resolve on the knot the consummation of marriage until that which is written the period prescribed has reached its term and has been completed; and know that God knows what is in your souls of resolve or otherwise; so be fearful of Him that He should chastise you if you ha

And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allah knows that you will remember them, but do not make a promise (of contract) with them in secret except that you speak an honorable saying. And do not be determined on the marriage bond until the term prescribed is fulfilled. And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing (235) Mentioning Marriage indirectly during the 'Iddah Allah said: وَلَا جُنَاحَ عَلَيْكُمْ (And there is no sin on you) meaning, to indirectly mention marriage to the widow during the term of 'Iddah for her deceased husband. Ath-Thawri, Shu'bah and Jarir stated that Ibn 'Abbas said: وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَاءِ (And there is no sin on you if you make a hint of betrothal) "means saying, 'I want to marry and I am lo

Lo hā ‘lo!’ is for calling attention to something there you are O believers you love them on account of their kinship and their pretence of friendship towards you but they love you not since they oppose you in religion; you believe in the Book all of it that is to say in the Books all of them but they do not believe in your Book and when they meet you they say ‘We believe’ but when they are alone they bite at you their fingertips in rage in extreme fury at what they see of your mutual affection the biting of the fingertips is used to figuratively express the severity of rage even if there be no biting involved. Say ‘Perish in your rage that is be this way until the end of your lives for you shall not see what will please you; God knows what is in the breasts’ what is in the hearts including that which these conceal.

حَدَّثَنِي عُقْبَةُ بْنُ مُكْرَمٍ، حَدَّثَنَا أَبُو عَاصِمٍ، عَنِ ابْنِ جُرَيْجٍ، ح وَحَدَّثَنِي مُحَمَّدُ بْنُ، مَرْزُوقٍ حَدَّثَنَا رَوْحٌ، حَدَّثَنَا ابْنُ جُرَيْجٍ، أَخْبَرَنِي زِيَادٌ، أَنَّ ثَابِتًا، مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ زَيْدٍ أَخْبَرَهُ أَنَّهُ، سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ يُسَلِّمُ الرَّاكِبُ عَلَى الْمَاشِي وَالْمَاشِي عَلَى الْقَاعِدِ وَالْقَلِيلُ عَلَى الْكَثِيرِ ‏"‏ ‏.‏

Abu Huraira reported Allah's Messenger (ﷺ) as saying:The rider should first greet the pedestrian, and the pedestrian the one who is seated and a small group should greet a larger group (with as-Salam-u-'Alaikum)

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَفَّانُ، حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ، حَدَّثَنَا عُثْمَانُ بْنُ حَكِيمٍ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، عَنْ أَبِيهِ، قَالَ قَالَ أَبُو طَلْحَةَ كُنَّا قُعُودًا بِالأَفْنِيَةِ نَتَحَدَّثُ فَجَاءَ رَسُولُ اللَّهِ صلى الله عليه وسلم فَقَامَ عَلَيْنَا فَقَالَ ‏"‏ مَا لَكُمْ وَلِمَجَالِسِ الصُّعُدَاتِ اجْتَنِبُوا مَجَالِسَ الصُّعُدَاتِ ‏"‏ ‏.‏ فَقُلْنَا إِنَّمَا قَعَدْنَا لِغَيْرِ مَا بَاسٍ قَعَدْنَا نَتَذَاكَرُ وَنَتَحَدَّثُ ‏.‏ قَالَ ‏"‏ إِمَّا لاَ فَأَدُّوا حَقَّهَا غَضُّ الْبَصَرِ وَرَدُّ السَّلاَمِ وَحُسْنُ الْكَلاَمِ ‏"‏ ‏.‏

Abu Talha reported:While we were sitting in front of the houses and talking amongst ourselves, Allah's Messenger (ﷺ) happened to come there. He stood by us and said: What about you and your meetings on the paths? Avoid these meetings on the paths. We said: We were sitting here without (any intention of doing harm to the passers-by) ; we are sitting to discuss matters and to hold conversation amongst ourselves. Thereupon he said: If there is no help (for you but to sit on these paths), then give the paths their rights and these are lowering of the gaze, exchanging of greetings and good conversation

حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى الْمَخْزُومِيُّ الْمَدَنِيُّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ سِتُّ خِصَالٍ يَعُودُهُ إِذَا مَرِضَ وَيَشْهَدُهُ إِذَا مَاتَ وَيُجِيبُهُ إِذَا دَعَاهُ وَيُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ وَيُشَمِّتُهُ إِذَا عَطَسَ وَيَنْصَحُ لَهُ إِذَا غَابَ أَوْ شَهِدَ ‏"‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَمُحَمَّدُ بْنُ مُوسَى الْمَخْزُومِيُّ الْمَدَنِيُّ ثِقَةٌ رَوَى عَنْهُ عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ وَابْنُ أَبِي فُدَيْكٍ ‏.‏

Narrated Abu Hurairah:that the Messenger of Allah (ﷺ) said: "There are six things due from the believer to another believer: Visiting him when he is ill, attending (his funeral) to him when he dies, accepting his invitation when he invites, giving him Salam when he meets him, replying to him when he sneezes, and wishing him well when he is absent and when he is present

حَدَّثَنَا حُمَيْدُ بْنُ مَسْعَدَةَ، حَدَّثَنَا زِيَادُ بْنُ الرَّبِيعِ، حَدَّثَنَا حَضْرَمِيٌّ، مَوْلَى آلِ الْجَارُودِ عَنْ نَافِعٍ، أَنَّ رَجُلاً، عَطَسَ إِلَى جَنْبِ ابْنِ عُمَرَ فَقَالَ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ ‏.‏ قَالَ ابْنُ عُمَرَ وَأَنَا أَقُولُ الْحَمْدُ لِلَّهِ وَالسَّلاَمُ عَلَى رَسُولِ اللَّهِ وَلَيْسَ هَكَذَا عَلَّمَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَّمَنَا أَنْ نَقُولَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ غَرِيبٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ زِيَادِ بْنِ الرَّبِيعِ ‏.‏

Narrated Hadrami, the freed slave of the family of Al-Jarud:from Nafi: "A man sneezed beside Ibn 'Umar and said: 'Al-Hamdulillah Was-Salamu 'Ala Rasulillah. (All praise is due to Allah, and peace upon the Messenger of Allah)'. So Ibn 'Umar said: 'I too say Al-Hamdulillah Was-Salamu 'Ala Rasulillah, but this is not what the Messenger of Allah (ﷺ) taught us. He taught us to say: "Al-Hamdulillah 'Ala Kulli Hal (All praise is due to Allah in every circumstance)

حدثنا محمد بن أحمد الرقام بتستر حدثنا أبو الخطاب زياد بن يحيى حدثنا أبو داود حدثنا سليمان بن حيان عن أبيه عن أبي هريره قال قال رسول الله صلى الله عليه وسلم ? < أياكم والظن فإن الظن أكذب الحديث ولا تجسسوا ولا تحسسوا ولا تباغضوا وكونوا عباد الله إخوانا > ?

وسوء الظن يدعو إلى التحسس و التحسن وقد قال صلى الله عليه وسلم لا تحسسوا ولا تجسسوا ولا تقاطعوا و لاتدابروا وكونوا عباد الله إخوانا + حديث لا تحسسوا ولا تجسسوا ولا تقاطعوا ولا تدابروا و كونوا عباد الله إخوانا متفق عليه من حديث أبي هريرة وهو بعض الحديث الذي قبله +

ومن ثمرات سوء الظن التجسس فإن القلب لا يقنع بالظن ويطلب التحقيق فيشتغل بالتجسس وهو أيضا منهي عنه قال الله تعالى ولا تجسسوا فالغيبة وسوء الظن والتجسس منهي عنه في آية واحدة ومعنى التجسس أن لا يترك عباد الله تحت ستر الله فيتوصل إلى الإطلاع وهتك الستر حتى ينكشف له ما لو كان مستورا عنه كان أسلم لقلبه ودينه وقد ذكرنا في كتاب الأمر بالمعروف حكم التجسس وحقيقته

فقال وما هي فقال قد قال تعالى ولا تجسسوا وقد تجسست وقال تعالى وأتوا البيوت من أبوابها وقد تسورت من السطح وقال لا تدخلوا بيوتا غير بيوتكم حتى تستأنسوا وتسلموا على أهلها وما سلمت

الخامس أن لا يحملك ما حكى لك على التجسس والبحث لتحقق اتباعا لقول الله تعالى @QB@ ولا تجسسوا @QE@

تجسسوا} [الحجرات: 12].

Oxytocin improves behavioural and neural deficits in inferring others' social emotions in autism.: Recent studies have suggested oxytocin's therapeutic effects on deficits in social communication and interaction in autism spectrum disorder through improvement of emotion recognition with direct emotional cues, such as facial expression and voice prosody. Although difficulty in understanding of others' social emotions and beliefs under conditions without direct emotional cues also plays an important role in autism spectrum disorder, no study has examined the potential effect of oxytocin on this

MDMA enhances emotional empathy and prosocial behavior.: 3,4-Methylenedioxymethamphetamine (MDMA, 'ecstasy') releases serotonin and norepinephrine. MDMA is reported to produce empathogenic and prosocial feelings. It is unknown whether MDMA in fact alters empathic concern and prosocial behavior. We investigated the acute effects of MDMA using the Multifaceted Empathy Test (MET), dynamic Face Emotion Recognition Task (FERT) and Social Value Orientation (SVO) test. We also assessed effects of MDMA on plasma levels of hormones involved in social behavior

An individual task meta-analysis of social cognition in euthymic bipolar disorders.: Objective: Social cognition has been shown to be affected in bipolar disorders, even during euthymia. However, the social cognitive profile of this group of disorders remains to be ascertained, given that such a broad neuropsychological construct has not been systematically examined in bipolar subjects across different tasks. The aim of this study was to quantify the magnitude of patient-control differences for distinct social cognition assessment instruments: the Hinting Task, the Eyes Test, Fa

Personality-dependent effects of oxytocin: greater social benefits for high alexithymia scorers.: Originally known for its role in labor and lactation, oxytocin (OT) has recently been shown to facilitate social behaviour by improving socio-emotional abilities. However, whether OT is equally beneficial to all people, or whether is it particularly beneficial to less emotionally/socially competent (i.e., high alexithymia) individuals it is not yet known. We investigated the effects of OT on individuals of varying socio-emotional ability by randomly assigning sixty male students to receive eithe

Empathy in adults with clinical or subclinical depressive symptoms.: Background: Depression is associated with problems in social functioning. Impaired empathic abilities might underlie this association. Empathy is a multidimensional construct and involves both affective and cognitive processes. We reviewed the literature to find out to what extent depression may be associated with abnormal levels of affective and cognitive empathy. We also explored potential gender differences in these associations. Methods: We used PsycInfo and Medline to conduct a systematic r

Preliminary evidence about the effects of meditation on interoceptive sensitivity and social cognition.: Background: Interoception refers to the conscious perception of body signals. Mindfulness is a meditation practice that encourages individuals to focus on their internal experiences such as bodily sensations, thoughts, and emotions. In this study, we selected a behavioral measure of interoceptive sensitivity (heartbeat detection task, HBD) to compare the effect of meditation practice on interoceptive sensitivity among long term practitioners (LTP), short term meditators (STM, subjects that compl

Dispositional vengeance and anger on schadenfreude.

The aim of this study was to construct a model of the elicitation of schadenfreude through vengeance, envy, and trait anger. Japanese undergraduates (239 men, 284 women) completed questionnaires assessing dispositional vengeance, trait anger, and empathy. Then, participants read two scenarios: one about a target person's success and one about his or her misfortune. After reading the first scenario, the participants were asked to rate their envy toward the target person, then their feelings of schadenfreude after the second. A Japanese version of the Vengeance Scale was developed, and its construct validity and test-retest reliability were confirmed. Structural equation modeling was applied to examine how dispositional vengeance, trait anger, and envy were related to schadenfreude. The results indicated that envy and dispositional vengeance were significantly related to scores on the scha…

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A structural equation analysis of family accommodation in pediatric obsessive-compulsive disorder.

Family accommodation of symptoms is counter to the primary goals of cognitive-behavioral therapy for pediatric obsessive-compulsive disorder (OCD) and can pose an obstacle to positive treatment outcomes. Although increased attention has been given to family accommodation in pediatric OCD, relatively little is known about associated child and parent characteristics, and their mediating/moderating effects. This study examined a structural equation model of parent and child variables related to parent reports of family accommodation. Sixty-one children with OCD (ages 6-17 years, 39% female) and their parents were recruited from a university-based clinic. They were administered clinician- and parent-rated measures of child OCD symptom severity, OCD-specific impairment, internalizing problems, and externalizing problems as well as parent anxiety, depression, empathy, consideration of future c…

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Fears of compassion and happiness in relation to alexithymia, mindfulness, and self-criticism.

Background: There is increasing research to suggest that fears of, and resistances to, affiliative and positive emotions are linked to self-criticism and a range of psychopathologies. It is unclear how these fears and resistances are linked to each other and how these in turn are linked to psychological processes, such as abilities to be mindful and recognize and describe emotions. Objectives: This research explores the relationship between fears of compassion and happiness in general, with capacities for emotional processing (alexithymia), capacities for mindfulness, and empathic abilities. To advance this research, a new scale was developed to measure general fears of positive feelings - the Fear of Happiness Scale. Results: The results showed that fears of compassion for self, from others and in particular fear of happiness, were highly linked to different aspects of alexithymia, mind…

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Connectedness in the context of patient-provider relationships: a concept analysis.

Aim: This paper is a report of an analysis of the concept of connectedness. Background: Previous attempts to conceptualize patient-provider relationships were limited in explaining how such relationships are fostered and maintained, and how they influence patient outcomes. Connectedness is a concept that may provide insights into the advantages of patient-provider relationships; however, the usefulness of this concept in health care is limited by its conceptual ambiguity. Although connectedness is widely used to describe other social relationships, little consistency exists among its definitions and measures. Data sources: Sources identified through CINAHL, OVID, PubMed and PsychINFO databases and references lists of selected articles between 1983 and 2010. Review methods: A hybrid concept analysis approach was used, involving a combination of traditional concept analysis strategies that…

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Sibling relationships and empathy across the transition to adolescence.

Although socioemotional competencies have been identified as key components of youths' positive development, most studies on empathy are cross-sectional, and research on the role of the family has focused almost exclusively on parental socialization. This study examined the developmental course of empathy from age 7 to 14 and the within-person associations between sibling warmth and conflict and youths' empathy. On three occasions across 2 years, mothers, fathers, and the two eldest siblings from 201 White, working- and middle-class families provided questionnaire data. Multilevel models revealed that, controlling for youths' pubertal status and parental education, girls' empathy increased during the transition to adolescence and then leveled off, but boys' lower levels of empathy remained relatively unchanged. Moreover, controlling for parental responsiveness and marital love, at times …

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Breaking bad news: a guide for effective and empathetic communication.

Breaking negative news to patients is a common occurrence for nurse practitioners. This difficult task requires patience and refined communication skills, and must be approached with empathy for all parties involved. There are several ways to deliver bad news to patients successfully using patient-centered communication techniques and methods.

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The legacy of altruism in health care: the promotion of empathy, prosociality and humanism.

Objectives: This study aimed to examine concepts of altruism and empathy among medical students and professionals in conjunction with health care initiatives designed to support the maintenance of these qualities. Methods: We searched for the terms 'altruism', 'altruistic', 'helping', 'prosocial behaviour' and 'empathy' in the English-language literature published from 1980 to the present within the Ovid MEDLINE, PsycInfo and PubMed databases. We used conceptual analysis to examine the relationships among altruism, empathy and related prosocial concepts in health care in order to understand how such factors may relate to emotional and career burnout, cynicism, decreased helping and decreased patient-centredness in care. Results: Altruistic ideals and qualities of empathy appear to decrease among some medical students as they progress through their education. During this process, students…

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The effect of surgeon empathy and emotional intelligence on patient satisfaction.

We investigated the associations of surgeons' emotional intelligence and surgeons' empathy with patient-surgeon relationships, patient perceptions of their health, and patient satisfaction before and after surgical procedures. We used multi-source approaches to survey 50 surgeons and their 549 outpatients during initial and follow-up visits. Surgeons' emotional intelligence had a positive effect (r = .45; p < .001) on patient-rated patient-surgeon relationships. Patient-surgeon relationships had a positive impact on patient satisfaction before surgery (r = .95; p < .001). Surgeon empathy did not have an effect on patient-surgeon relationships or patient satisfaction prior to surgery. But after surgery, surgeon empathy appeared to have a significantly positive and indirect effect on patient satisfaction through the mediating effect of patients' self-reported health status (r = .21; p < .0…

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Attachment, self-compassion, empathy, and subjective well-being among college students and community adults.

Research on subjective well-being suggests that it is only partly a function of environmental circumstances. There may be a personality characteristic or a resilient disposition toward experiencing high levels of well-being even in unfavorable circumstances. Adult attachment may contribute to this resilient disposition. This study examined whether the association between attachment anxiety and subjective well-being was mediated by Neff's (2003a, 2003b) concept of self-compassion. It also examined empathy toward others as a mediator in the association between attachment avoidance and subjective well-being. In Study 1, 195 college students completed self-report surveys. In Study 2, 136 community adults provided a cross-validation of the results. As expected, across these 2 samples, findings suggested that self-compassion mediated the association between attachment anxiety and subjective we…

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Association between interoception and empathy: evidence from heartbeat-evoked brain potential.

Physiological bodily states play an important role in affective experiences. This study investigated whether the neural processing of internal body state (interoception) is associated with empathy, the understanding of the affective states of others. We used the 'heartbeat-evoked potential' (HEP), a surface electroencephalography (EEG) pattern, as a neural index of interoceptive processing. The HEP is contingent on the most prominent peak (R-wave) of the electrocardiogram (ECG) and is thought to reflect cortical processing of cardiac afferent input. Twenty-one healthy adults performed empathy and control tasks while EEG and ECG were recorded, where they made judgments based on either the affective or physical aspects of images of human eyes. HEP, ECG and heart rate in each task block were calculated and compared. Results showed that cardiac activity was not significantly different betwee…

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Breaking bad news: the patient's viewpoint.

The objective of this study was to ascertain how patients judge the acceptability of physicians' communication of bad news. Two hundred forty-five adults, who had in the past received bad medical news, indicated the acceptability of physicians' conduct in 48 vignettes of giving bad news to patients. Vignettes were all combinations of five factors: level of bad news (infection with hepatitis C, cirrhosis of the liver, or liver cancer); request or not to the patient to come with spouse or partner; attempt or not by the physician to find out the patient's expectations about the test results; presence or absence of emotional supportiveness; and provision or not of complete and understandable information. In addition, nine physicians rated the same vignettes. Quality of information and emotional supportiveness explained more than 95% of the variance in patients' acceptability judgments, while…

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Enhanced response inhibition during intensive meditation training predicts improvements in self-reported adaptive socioemotional functioning.

We examined the impact of training-induced improvements in self-regulation, operationalized in terms of response inhibition, on longitudinal changes in self-reported adaptive socioemotional functioning. Data were collected from participants undergoing 3 months of intensive meditation training in an isolated retreat setting (Retreat 1) and a wait-list control group that later underwent identical training (Retreat 2). A 32-min response inhibition task (RIT) was designed to assess sustained self-regulatory control. Adaptive functioning (AF) was operationalized as a single latent factor underlying self-report measures of anxious and avoidant attachment, mindfulness, ego resilience, empathy, the five major personality traits (extroversion, agreeableness, conscientiousness, neuroticism, and openness to experience), difficulties in emotion regulation, depression, anxiety, and psychological well…

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Knowing you care: effects of perceived empathy and attachment style on pain perception.

Other people can have a significant impact on one's pain. Although correlational data abound, causal relationships between one's pain experience, individual traits of social relating (e.g. attachment style), and social factors (e.g. empathy) have not been investigated. Here, we studied whether the presence of others and 'perceived empathy' (defined as participants' knowledge of the extent to which observers felt they understood and shared their pain) can modulate subjective and autonomic responses to pain; and whether these influences can be explained by individual traits of pain coping and social attachment. Participants received noxious thermal stimuli via a thermode attached to their forearm and were asked to rate their pain. In separate blocks they were witnessed by (a) high-empathic and (b) low-empathic unfamiliar observers, and in a third condition (c) no observer was present (alon…

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Physicians down-regulate their pain empathy response: an event-related brain potential study.

Watching or imagining other people experiencing pain activates the central nervous system's pain matrix in the observer. Without emotion regulation skills, repeated exposure to the suffering of others in healthcare professionals may be associated with the adverse consequences of personal distress, burnout and compassion fatigue, which are detrimental to their wellbeing. Here, we recorded event-related potentials (ERP) from physicians and matched controls as they were presented with visual stimuli depicting body parts pricked by a needle (pain) or touched by a Q-tip (no-pain). The results showed early N110 differentiation between pain and no-pain over the frontal area as well as late P3 over the centro-parietal regions were observed in the control participants. In contrast, no such early and late ERP responses were detected in the physicians. Our results indicate that emotion regulation i…

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In the eye of the beholder: individual differences in perceived social isolation predict regional brain activation to social stimuli.

Prior research has shown that perceived social isolation (loneliness) motivates people to attend to and connect with others but to do so in a self-protective and paradoxically self-defeating fashion. Although recent research has shed light on the neural correlates of social perception, cooperation, empathy, rejection, and love, little is known about how individual differences in loneliness relate to neural responses to social and emotional stimuli. Using functional magnetic resonance imaging, we show that there are at least two neural mechanisms differentiating social perception in lonely and nonlonely young adults. For pleasant depictions, lonely individuals appear to be less rewarded by social stimuli, as evidenced by weaker activation of the ventral striatum to pictures of people than of objects, whereas nonlonely individuals showed stronger activation of the ventral striatum to pictu…

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Dishonesty in the name of equity.

Under what conditions do people act dishonestly to help or hurt others? We addressed this question by examining the influence of a previously overlooked factor-the beneficiary or victim of dishonest acts. In two experiments, we randomly paired participants and manipulated their wealth levels through an initial lottery. We then observed how inequity between partners influenced the likelihood of one dishonestly helping or hurting the other, while varying the financial incentives for dishonest behavior. The results show that financial self-interest cannot fully explain people's tendency to dishonestly help or hurt others. Rather, such dishonesty is influenced by emotional reactions to wealth-based inequity, even when the dishonesty bears a personal financial cost. Envy evoked by negative inequity led to hurting behavior, whereas guilt induced by positive inequity motivated helping behavior.…

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Caring for abused women: impact on nurses' professional and personal life experiences.

Aim: This article is a report of a study of the impact of caring for abused women on nurses' professional and personal life experiences. Background: Encountering abused women can have emotional, cognitive and behavioural influences on nurses, known as vicarious traumatization. They may feel incompetent to deal with such an overwhelming problem and may avoid screening survivors of abuse. Thus, nurses treating these survivors need to be aware of their attitudes, emotions and differential responses during these interactions. Method: A phenomenological study was carried out in 2005 in Israel. The data were collected using in-depth, interviews with 22 female Israeli nurses in hospitals and community healthcare clinics. Findings: Data analysis revealed one main theme, 'Struggling on work and home fronts', based on two subthemes: 'Encounter with domestic violence: a challenge to nurses' profess…

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Social context and perceived agency affects empathy for pain: an event-related fMRI investigation.

Studying of the impact of social context on the perception of pain in others is important for understanding the role of intentionality in interpersonal sensitivity, empathy, and implicit moral reasoning. Here we used an event-related fMRI with pain and social context (i.e., the number of individuals in the stimuli) as the two factors to investigate how different social contexts and resulting perceived agency modulate the neural response to the perception of pain in others. Twenty-six healthy participants were scanned while presented with short dynamic visual stimuli depicting painful situations accidentally caused by or intentionally caused by another individual. The main effect of perception of pain was associated with signal increase in the aMCC, insula, somatosensory cortex, SMA and PAG. Importantly, perceiving the presence of another individual led to specific hemodynamic increase in…

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Dealing with feelings: characterization of trait alexithymia on emotion regulation strategies and cognitive-emotional processing.

Background: Alexithymia, or "no words for feelings", is a personality trait which is associated with difficulties in emotion recognition and regulation. It is unknown whether this deficit is due primarily to regulation, perception, or mentalizing of emotions. In order to shed light on the core deficit, we tested our subjects on a wide range of emotional tasks. We expected the high alexithymics to underperform on all tasks. Method: Two groups of healthy individuals, high and low scoring on the cognitive component of the Bermond-Vorst Alexithymia Questionnaire, completed questionnaires of emotion regulation and performed several emotion processing tasks including a micro expression recognition task, recognition of emotional prosody and semantics in spoken sentences, an emotional and identity learning task and a conflicting beliefs and emotions task (emotional mentalizing). Results: The two…

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Incorporating Crisis Intervention Team (CIT) knowledge and skills into the daily work of police officers: a focus group study.

This qualitative focus group study was conducted to evaluate the effectiveness of Crisis Intervention Team (CIT) training for police officers. Thematic analysis of transcripts of focus group discussions revealed that officers report increased knowledge of mental illnesses (which manifests as an improved ability to recognize and respond, reduced stereotyping/stigmatization, greater empathy toward consumers and their caregivers, more patience when dealing with consumers, and fewer arrests/more redirection toward treatment), as well as practical application of learned skills (evidenced by an ability to put individuals with mental illnesses at ease, reduced unpredictability of the crisis situation, and reduced risk of injury). Results highlight the potential for collaboration between law enforcement (and other public safety/criminal justice professions) and the mental health professions in t…

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Empathic and nonempathic interaction in chronic pain couples.

Objectives: Empathy and empathic response are receiving greater attention in pain research as investigators acknowledge that other forms of interaction may impact the pain process. The purpose of this study was to examine validation and invalidation as forms of empathic and nonempathic responses in chronic pain couples. Methods: Participants were 92 couples in which at least one spouse reported chronic musculoskeletal pain. Each couple participated in 2 videotaped interactions about the ways in which the pain has impacted their lives together. Trained raters then coded interactions for each partner's use of validation and invalidation. Couples also completed surveys on spouse responses to pain, marital satisfaction, and perceived spousal support. Results: Correlations demonstrated validation by spouses of persons with pain was associated with punishing, solicitous, and distracting spouse…

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role of altruistic behavior, empathetic concern, and social responsibility motivation in blood donation behavior.

Background: Blood donation can be described as a prosocial behavior, and donors often cite prosocial reasons such as altruism, empathy, or social responsibility for their willingness to donate. Previous studies have not quantitatively evaluated these characteristics in donors or examined how they relate to donation frequency. Study design and methods: As part of a donor motivation study, 12,064 current and lapsed donors answered questions used to create an altruistic behavior, empathetic concern, and social responsibility motivation score for each donor. Analysis of variance was used to compare mean scores by demographics and donor status and to determine the influence of each variable on the mean number of donations in the past 5 years. Results: The mean score for each prosocial characteristic appeared high, with lower scores in male and younger donors. Higher altruistic behavior and so…

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Cognitive and emotional differences between abusive and non-abusive fathers.

Objective: Abusive fathers perpetrate a substantial portion of child physical abuse. Despite this, little is known about how they differ from non-abusive fathers. This study compared a broad range of cognitive and affective factors between physically abusive and non-abusive fathers. Methods: Abusive (n=24) and non-abusive (n=25) fathers completed standard measures assessing their experience and expression of anger, mental health, parenting stress, and their empathy and perceptions of children's socio-emotional signals. Results: Abusive fathers differed from comparisons on almost all constructs. They experienced more anger and were more likely to express that anger aggressively. They reported more mental health concerns (such as depression, hostility, and paranoid ideation), more stress in parenting, and significantly less empathy for their children. They were also more likely to perceive…

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Qualities men value when communicating with general practitioners: implications for primary care settings.

Objective: To determine the core qualities that men value when communicating with general practitioners in primary care settings. Design, setting and participants: In a qualitative study using semi-structured interviews in non-clinical environments, 36 white Australian men drawn from the Florey Adelaide Male Ageing Study, stratified by age and marital status, discussed their help-seeking behaviour and health service use. Participants were from the North West Adelaide region. Interviews were conducted between January and November 2005. Results: The core qualities men value when communicating with GPs in primary care settings include the adoption of a "frank approach", demonstrable competence, thoughtful use of humour, empathy, and prompt resolution of health issues. Conclusions: The core qualities men value when communicating with GPs are concordant with most key dimensions of a patient-c…

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Mother-infant synchrony and the development of moral orientation in childhood and adolescence: direct and indirect mechanisms of developmental continuity.

Links between the temporal parameters of mother-infant synchrony and moral orientation in adolescence were examined in 31 children monitored from 3 months to 13 years. At 3 and 9 months, mother's and infant's affective states during face-to-face play were microcoded and synchrony was assessed with time-series analysis. Verbal IQ, behavior problems, child self-regulated compliance, and maternal warm control discipline were examined at 2, 4, and 6 years. Moral cognition and dialogical empathy were evaluated at 6 and 13 years. Three mechanisms of continuity were proposed: continuity in small steps, continuity through a mediating variable, and direct continuity. Mother-infant synchrony across the 1st year, indexed by the lagged associations between maternal and infant affective involvement, predicted verbal IQ and behavior adaptation, which in turn predicted moral cognition. Child self-regul…

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