Reading other people

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

Perceived Discrimination and Mental Distress Amid the COVID-19 Pandemic: Evidence From the Understanding America Study.

Introduction: This study examines COVID-19-associated discrimination regardless of infection status. It evaluates the contribution of various risk factors (e.g., race/ethnicity and wearing a face mask) and the relationship with mental distress among U.S. adults in March and April 2020, when the pandemic escalated across the country. Methods: Participants consisted of a probability-based, nationally representative sample of U.S. residents aged ≥18 years who completed COVID-19-related surveys online in March and April (n=3,665). Multivariable logistic regression was used to predict the probability of a person perceiving COVID-19-associated discrimination. Linear regression was used to analyze the association between discrimination and mental distress. Analyses were conducted in May 2020. Results: Perception of COVID-19-associated discrimination increased from March (4%) to April (10%). Non…

matched on Social Perception (mesh)

Needing permission: The experience of self-care and self-compassion in nursing: A constructivist grounded theory study.

Background: Healthcare is delivered in a culture of ongoing change, with many nurses highlighting the impact of this on their own wellbeing. However, there is a dearth of literature focusing on how nurses care for themselves as they try to provide compassionate care in a challenging job. Objectives: This study explored nurses' experience of self-care and self-compassion and how this may relate to compassionate care giving towards patients. Design: A constructivist grounded theory approach was used to develop a theoretical understanding of nurses' experience. Settings: This study included participants from two National Health Service (NHS) Trusts within the United Kingdom (UK). Participants: Purposive and theoretical sampling were used to recruit general, mental health and learning disability nurses, at different levels of seniority. Method: Between September 2015 and March 2016 semi-stru…

matched on Empathy (mesh)

Compassion fatigue, burnout, compassion satisfaction and perceived stress in healthcare professionals during the COVID-19 health crisis in Spain.

Aims and objectives: To evaluate compassion fatigue (CF), burnout (BO), compassion satisfaction (CS) and perceived stress in healthcare professionals during the coronavirus disease 2019 (COVID-19) health crisis in Spain. Background: Spain has been one of the countries hardest hit by the health crisis caused by the COVID-19 pandemic. Healthcare professionals have had to deal with traumatic and complex situations in the work context. In these particularly stressful situations, many professionals may develop CF or BO, which puts them at risk for mental health problems. Design: Cross-sectional online survey. Methods: A total of 506 healthcare professionals (physicians and nurses) who were working in healthcare centres during the COVID-19 pandemic participated. CF, CS and BO were assessed with the Professional Quality of Life Questionnaire, and perceived stress was measured with the Perceived…

matched on Empathy (mesh)

COVID-19 Racism and Mental Health in Chinese American Families.

Objectives: The coronavirus disease 2019 (COVID-19) pandemic has fueled xenophobia against Chinese Americans. We examined the rates of 6 types of COVID-19 racism and racial discrimination experienced by Chinese American parents and youth and the associations with their mental health. Methods: We recruited a population-based sample of Chinese American families to participate in this self-reported survey study conducted from March 14, 2020, to May 31, 2020. Eligible parent participants identified as ethnically/racially Chinese, lived in the United States, and had a 4- to 18-year-old child; their eligible children were 10 to 18 years old. Results: The sample included 543 Chinese American parents (mean [SD] age, 43.44 [6.47] years; 425 mothers [78.3%]), and their children (N = 230; mean [SD] age, 13.83 [2.53] years; 111 girls [48.3%]). Nearly half of parents and youth reported being directly…

matched on Social Perception (mesh)

The implementation of resilience based clinical supervision to support transition to practice in newly qualified healthcare professionals.

Background: Healthcare workforce shortages are an international issue. This service development targets the contributory element of poor retention amongst newly qualified nurses. Resilience Based Clinical Supervision is underpinned by the principles of Compassion Focused Therapy. It aims to alleviate work related stress and support individuals to reframe their experiences through structured and reflective discussion. It incorporates skills which develop proficiency in mindfulness, distress tolerance and positive reframing. Objectives: To explore the acceptability, feasibility, and experience of Resilience Based Clinical Supervision to support transition to practice in newly qualified nurses. Design: An extensive program of champion (N = 40) and cascade (N = 78) training for facilitators was implemented as a development of their standard transition to practice package. Settings: Six pilot…

matched on Empathy (mesh)

A feasibility and acceptability study of an adaptation of the Mindful Self-Compassion program for adult cancer patients.

Objectives: Psychosocial interventions that mitigate psychosocial distress in cancer patients are important. The primary aim of this study was to examine the feasibility and acceptability of an adaptation of the Mindful Self-Compassion (MSC) program among adult cancer patients. A secondary aim was to examine pre-post-program changes in psychosocial wellbeing. Method: The research design was a feasibility and acceptability study, with an examination of pre- to post-intervention changes in psychosocial measures. A study information pack was posted to 173 adult cancer patients 6 months-5 years post-diagnosis, with an invitation to attend an eight-week group-based adaptation of the MSC program. Results: Thirty-two (19%) consented to the program, with 30 commencing. Twenty-seven completed the program (mean age: 62.93 years, SD 14.04; 17 [63%] female), attending a mean 6.93 (SD 1.11) group ses…

matched on Empathy (mesh)

Self-compassion and hope in the context of body image disturbance and distress in breast cancer survivors.

Objective: Greater hope and self-compassion have individually been associated with lower psychological distress in women with breast cancer. Self-compassion is also associated with lower body image distress in this population, yet it is unknown whether hope also has this association. This study aimed to investigate the extent to which hope accounts for body image distress and psychological distress in breast cancer survivors alone, and in direct comparison to self-compassion. Method: A total of 195 women were recruited from the Breast Cancer Network Australia and completed a cross-sectional online anonymous questionnaire containing self-report measures of body image (Body Image Scale), self-compassion (Self Compassion Scale-SF), hope (State Hope Scale), psychological distress (depression, anxiety, stress; DASS), and demographic/medical questions. Results: Self-compassion and hope were in…

matched on Empathy (mesh)

Self-criticism, negative automatic thoughts and postpartum depressive symptoms: the buffering effect of self-compassion.

Objective: This study aimed to explore the direct and indirect effects of self-criticism on postpartum depressive symptoms, through postpartum cognitions, and analyse the moderating role of self-compassion in this relationship. Background: Self-criticism and self-compassion are associated with postpartum depression. However, further research is needed to understand how these mechanisms operate in the development/maintenance of depressive symptoms. Methods: 686 women in the postpartum period (up to 12 months after birth) recruited in-person and online answered a cross-sectional survey. Results: The effect of self-criticism on postpartum depressive symptoms occurred sequentially, increasing the frequency of negative automatic thoughts and subsequently the metacognitive appraisal of these thoughts. Self-compassion had a moderating effect only on the relation between self-criticism and postp…

matched on Empathy (mesh)

Helping-Like Behaviour in Mice Towards Conspecifics Constrained Inside Tubes.

Prosocial behaviour, including helping behaviour, benefits others. Recently, helping-like behaviour has been observed in rats, but whether it is oriented towards rescue, social contact with others, or other goals remains unclear. Therefore, we investigated whether helping-like behaviour could be observed in mice similar to that in rats. Because mice are social animals widely used in neuroscience, the discovery of helping-like behaviour in mice would be valuable in clarifying the psychological and biological mechanisms underlying pro-sociability. We constrained mice inside tubes. Subject mice were allowed to move freely in cages with tubes containing constrained conspecifics. The subject mice released both cagemates and stranger mice but did not engage in opening empty tubes. Furthermore, the same behaviour was observed under aversive conditions and with anesthetised conspecifics. Interes…

matched on Empathy (mesh)

The primacy of categories in the recognition of 12 emotions in speech prosody across two cultures.

Central to emotion science is the degree to which categories, such as Awe, or broader affective features, such as Valence, underlie the recognition of emotional expression. To explore the processes by which people recognize emotion from prosody, US and Indian participants were asked to judge the emotion categories or affective features communicated by 2,519 speech samples produced by 100 actors from 5 cultures. With large-scale statistical inference methods, we find that prosody can communicate at least 12 distinct kinds of emotion that are preserved across the 2 cultures. Analyses of the semantic and acoustic structure of the recognition of emotions reveal that emotion categories drive the recognition of emotions more so than affective features, including Valence. In contrast to discrete emotion theories, however, emotion categories are bridged by gradients representing blends of emotio…

matched on Social Perception (mesh)

Unpleasant meditation-related experiences in regular meditators: Prevalence, predictors, and conceptual considerations.

So far, the large and expanding body of research on meditation has mostly focussed on the putative benefits of meditation on health and well-being. However, a growing number of reports indicate that psychologically unpleasant experiences can occur in the context of meditation practice. Very little is known about the prevalence and potential causes of these experiences. The aim of this study was to report the prevalence of particularly unpleasant meditation-related experiences in a large international sample of regular meditators, and to explore the association of these experiences with demographic characteristics, meditation practice, repetitive negative thinking, mindfulness, and self-compassion. Using a cross-sectional online survey, 1,232 regular meditators with at least two months of meditation experience (mean age = 44.8 years ± 13.8, 53.6% female) responded to one question about pa…

matched on Empathy (mesh)

Self-compassion may reduce anxiety and depression in nursing students: a pathway through perceived stress.

Objectives: Nursing students report high levels of anxiety and depression, which requires urgent attention. A growing amount of evidence indicates that self-compassion may indirectly (through perceived stress) and directly influence anxiety and depression, yet the research to date has not fully examined the reasons for this association. The present study examines the effects of self-compassion on anxiety and depression through perceived stress and may thus provide an innovative starting point for developing effective interventions for affected nursing students. Study design: This is a cross-sectional study. Methods: Using structural equation modelling (SEM), we estimated the strength of the pathways between self-compassion, perceived stress and anxiety and depression among 1453 nursing students in Ningbo, China. The measurements included demographics, the Self-Compassion Scale-Short Form…

matched on Empathy (mesh)

Bullying victimization and depression among left-behind children in rural China: Roles of self-compassion and hope.

Background: Bullying victimization among school-aged children is an important public health issue that may affect their well-being and mental health. However, few studies have been conducted on left-behind children in rural China, who are defined as the children who stay in rural areas for more than six months and have one or both parents migrating to urban areas for work. The mechanisms through which bullying victimization will influence depression have disproportionally adopted a psychopathological perspective, and the protective factors are understudied. Objective: This study aims at investigating the factors that might contribute to breaking up the vicious circle between bullying victimization and developmental problems, focusing on the protective role of self-compassion and hope in the association between bullying victimization and depression. Methods: Using questionnaires, data wer…

matched on Empathy (mesh)

Finding confidence and inner trust as a parent: experiences of group-based compassion-focused therapy for the parents of adolescents with mental health problems.

Purpose: Compassion-focused therapy (CFT) can alleviate the stress and challenges faced by the parents of adolescents with mental health (MH) problems. Although CFT interventions have shown promising results, few studies have examined its effectiveness in adolescent psychiatric settings. Therefore, this study examined the participant experiences of group-based CFT for the parents of adolescents with MH problems. Methods: The reflective lifeworld research (RLR) approach was used to conduct in-depth interviews with eleven parents, focusing on participant experiences of group-based CFT. Meaning-oriented data analysis was undertaken. Results: The essential meaning of the phenomenon of participating in group-based CFT was understood as finding confidence and inner trust as a parent, characterized by an understanding of one's own needs, which provided parents with the confidence to support the…

matched on Empathy (mesh)

Refugee women's experience of the resettlement process: a qualitative study.

Background: Resettlement can be particularly challenging for women as having a lower socioeconomic status and language barriers, may impede women's access to education, employment opportunities, health-care services, as well as the cultural, social, material and resilience factors that facilitate adjustment and adaption. Thus, the aim of this study is to further explore the perception of refugee women in Sweden concerning their situation during active participation in the resettlement process in the country. Methods: Qualitative interview study with 11 recently arrived refugee women who had received their residence permits and were enrolled in the resettlement process. The interviews were conducted in Swedish with the support of an authorized Arabic translator present by telephone. Results: Refugee women suffered from being separated from their loved ones and felt compelled to achieve so…

matched on Social Perception (mesh)

The Geneva Emotional Competence Test (GECo): An ability measure of workplace emotional intelligence.

Emotional intelligence (EI) has been frequently studied as a predictor of work criteria, but disparate approaches to defining and measuring EI have produced rather inconsistent findings. The conceptualization of EI as an ability to be measured with performance-based tests is by many considered the most appropriate approach, but only few tests developed in this tradition exist, and none of them is designed to specifically assess EI in the workplace. The present research introduces the Geneva Emotional Competence test (GECo)-a new ability EI test measuring emotion recognition (assessed using video clips of actors), emotion understanding, emotion regulation in oneself, and emotion management in others (all assessed with situational judgment items of work-related scenarios). For the situational judgment items, correct and incorrect response options were developed using established theories f…

matched on Social Perception (mesh)

Common Pathways to NSSI and Suicide Ideation: The Roles of Rumination and Self-Compassion.

We investigated whether rumination and self-compassion moderate and/or mediate the relationships between negative affect and both non-suicidal self-injury (NSSI) and suicide ideation. Undergraduate university students (n = 415) completed well-validated measures of negative affect, rumination, self-compassion, NSSI, and suicide ideation. Neither rumination nor self-compassion moderated associations between negative affect and NSSI and suicide ideation. However, both rumination and self-compassion mediated associations between negative affect and lifetime history of NSSI and suicide ideation. Self-compassion additionally mediated the association between negative affect and both 12-month NSSI and suicide ideation. The salience of self-compassion, particularly in predicting recent NSSI and suicide ideation, offers promise for early intervention initiatives focusing on less judgmental or self…

matched on Empathy (mesh)

Outcomes of a Gratitude Practice in an Online Community of Caring.

Objectives: CaringBridge (CB) is a web-based social network where people share information, enlist support, and access resources following a difficult diagnosis; it can also be used to disseminate supportive self-care tools, such as a gratitude practice, for its users. Gratitude practices are shown to reduce stress and fear, improve sleep, and increase positive emotions and overall well-being. The purpose of this article was to report the findings of a brief gratitude intervention delivered to CB users. Design, setting/location, subjects: This is a nonrandomized, prospective, pre- and post-evaluation study in an online community. Inclusion criteria were adults 18 years or older, English literate, willingness to participate in a mind-body practice, and active users of CB: patient, caregiver, or visitor to a site. Interventions: Participants were engaged in a daily, 21-day brief gratitude …

matched on Empathy (mesh)

Moral injury and suicidality among combat-wounded veterans: The moderating effects of social connectedness and self-compassion.

Objective: Among combat veterans, moral injury (i.e., the guilt, shame, inability to forgive one's self and others, and social withdrawal associated with one's involvement in events that occurred during war or other missions) is associated with a host of negative mental health symptoms, including suicide. To better inform and tailor prevention and treatment efforts among veterans, the present study examined several potential risk (i.e., overidentification and self-judgment) and protective (i.e., self-kindness, mindfulness, common humanity, and social connectedness) variables that may moderate the association between moral injury and suicidality. Method: Participants were 189 combat wounded veterans (96.8% male; mean age = 43.14 years) who had experienced one or more deployments (defined as 90 days or more). Nearly all participants reported a service-connected disability (n = 176, 93.1%) …

matched on Empathy (mesh)

Mindfulness-based Cognitive Therapy for Obsessive-Compulsive Disorder: A Pilot Study.

Background: Cognitive-behavioral therapy (CBT) is the first-choice intervention for obsessive-compulsive disorder (OCD); however, a notable proportion of patients either do not respond to treatment or relapse after CBT. Mindfulness-based treatment has been suggested as an alternative or complementary therapeutic strategy for OCD. However, only a few studies have focused on its application in clinical samples. Objective: To evaluate the impact of a new treatment, called "Mindfulness-based Cognitive Therapy for OCD." It is an 11-session manualized group intervention that integrates elements of CBT, mindfulness, compassion-focused therapy, and acceptance and commitment therapy. Methods: The program was delivered to 35 patients with a primary diagnosis of OCD. Results: Participants demonstrated good adherence to the intervention. There was a significant reduction in mean total score on the Y…

matched on Empathy (mesh)

The Dark Side of Luxury: Social Costs of Luxury Consumption.

Extant research demonstrates that luxury goods are beneficial signals that bestow upon individuals social benefits that range from positive evaluations to compliance. In contrast to this perspective, the current work explores the idea that luxury goods can carry significant negative social costs for actors. Across four experiments, the social cost of luxury is examined. Although individuals who display luxury goods are ascribed higher status, they can pay a hefty tax when it comes to warmth. The social costs of luxury consumption appear to be driven by impression management concerns rather than envy. Consequently, whether the consumption of luxury goods yields positive or negative social consequences for an actor critically depends both on whether status or warmth is relevant for a decision and observers' own lay beliefs about luxury consumption. Overall, this work reveals the more compl…

matched on Social Perception (mesh)

The roles of self-compassion, body surveillance, and body appreciation in predicting intrinsic motivation for physical activity: Cross-sectional associations, and prospective changes within a yoga context.

Engaging in physical activity for the immediate internal experiences it brings (e.g., pleasure, satisfaction) is critical for long-term exercise adherence. Investigations of how factors such as body image contribute to intrinsic motivation for physical activity are needed. The present study examined body surveillance and body appreciation as mediators of the relationship between self-compassion and intrinsic motivation for physical activity cross-sectionally and prospectively. One sample of college women completed measures of study variables at one time point (Sample 1; N = 269, Mage = 19.96) and a second sample did so during Weeks 1, 8, and 16 while participating in a 16-week yoga course (Sample 2; N = 323, Mage = 20.31). In Sample 1, latent variable structural equation modeling supported body appreciation as a mediator between self-compassion and intrinsic motivation for physical activ…

matched on Empathy (mesh)

Examining the factor structure of the Self-Compassion Scale in 20 diverse samples: Support for use of a total score and six subscale scores.

This study examined the factor structure of the Self-Compassion Scale (SCS) using secondary data drawn from 20 samples (N = 11,685)-7 English and 13 non-English-including 10 community, 6 student, 1 mixed community/student, 1 meditator, and 2 clinical samples. Self-compassion is theorized to represent a system with 6 constituent components: self-kindness, common humanity, mindfulness and reduced self-judgment, isolation and overidentification. There has been controversy as to whether a total score on the SCS or if separate scores representing compassionate versus uncompassionate self-responding should be used. The current study examined the factor structure of the SCS using confirmatory factor analyses (CFA) and Exploratory Structural Equation Modeling (ESEM) to examine 5 distinct models: 1-factor, 2-factor correlated, 6-factor correlated, single-bifactor (1 general self-compassion factor…

matched on Empathy (mesh)

Processes of change in quality of life, weight self-stigma, body mass index and emotional eating after an acceptance-, mindfulness- and compassion-based group intervention (Kg-Free) for women with overweight and obesity.

This study examined the effectiveness of Kg-Free: an acceptance-, mindfulness- and compassion-based group intervention for women with overweight and obesity at post-treatment and 3-month follow-up and explored the psychological processes that underlie changes in quality of life, weight self-stigma, body mass index and emotional eating at post-treatment. Overall, 53 women completed Kg-Free. At post-treatment and 3-month follow-up, participants reported increased quality of life, mindfulness and self-compassion abilities and decreased weight self-stigma, emotional eating, shame, weight-related experiential avoidance, self-criticism and body mass index. Shame and self-criticism reductions were important mediators of changes in health-related outcomes, whereas weight-related experiential avoidance, mindfulness and self-compassion mediated changes in weight and eating-related outcomes.

matched on Empathy (mesh)

From childhood emotional maltreatment to depressive symptoms in adulthood: The roles of self-compassion and shame.

Background: Emotional abuse is a form of maltreatment that most strongly predicts adult depressive symptoms in community samples. Introject theories suggest that some depressive symptoms stem from survivors having learned to treat themselves the way they were treated by their perpetrators. Objective: Malevolent introjects may undermine self-compassion, which may subsequently maintain feelings of shame. Thus, we hypothesized that self-compassion and shame would mediate the path from retrospective reports of maltreatment to concurrent depressive symptoms in adulthood. Participants and setting: Participants were 244 adult community members and college students living in a Southwestern American metroplex. Method: We ran a multiple mediator path model with emotional abuse as the independent variable. We specified four covariates: physical abuse, sexual abuse, physical neglect, and emotional n…

matched on Empathy (mesh)