Journal articles on the topic 'Unconditional positive regard'

Unconditional positive self-regard (UPSR) is regarded by humanistic psychologists as an important determinant of well-being. However, until recently, it has received little empirical attention. The current study aims to examine the association between UPSR and several key constructs consistent with the ideas of well-being within contemporary humanistic and positive psychology. Study 1 is a confirmatory factor analysis of the UPSR scale. The significant best fit for the data was a related two-factor model. Study 2 used the two-factors of the UPSR scale to explore the association with intrinsic aspirations. The study showed positive self-regard was significantly positively correlated with the intrinsic aspirations-total scale and with each of the separate scores for intrinsic aspirations-importance and intrinsic aspirations-chance. Unconditionality of regard was significantly negatively correlated with intrinsic aspirations-importance but was not significantly correlated to either the intrinsic aspirations-total or intrinsic aspirations-chance scores. Study 3 considers the association between UPSR, intrinsic aspirations, and authenticity. Unconditionality of regard was significantly positively correlated with the authenticity scale score. Only intrinsic aspirations-chance scores showed a statistically significant and positive correlation with authenticity. The remaining correlations between intrinsic aspirations and authenticity were not statistically significant. Results call for further empirical attention to UPSR within humanistic and positive psychology research.

Artikel ini membahas Person centered therapy dibidang konseling, untuk membantu dalam proses hubungan, empathy, congruence, unconditional positive regard, sebagai konsep penting pendekatan tersebut dan sebagai saran terhadap manajemen kelas. Merupakan hal yang penting jika proses belajar-mengajar berpusat pada siswa, sehingga pertimbangan siswa akan berpusat pada segala hal yang berhubungan dengan pendidikan. Ketika siswa menjadi bagian dari suatu keputusan maka siswa akan merasa ikut berperan dan bertanggung jawab. Dalam person centered therapy mungkin tidak menawarkan solusi yang siap jadi atau mengarahkan klien untuk mengikuti strategi mengatasi masalah tertentu. Apa yang terapis lakukan adalah menggunakan kesempatan dalam hubungan kepercayaan melalui penghargaan terhadap klien sehingga masalah yang dihadapi dapat diselesaikan. Secara keseluruhan, klien diasumsikan dapat memiliki kemampuan untuk membuat solusi atas permasalahannya, dan terapis hanya bertindak sebagai teman dalam proses penyembuhan.

Carl Rogers, one of the founders of humanistic approach in psychology, sees people as basically good and healthy. He considers mental health as the normal progression of life, and believes that mental illness and criminality are distortions of that natural tendency.Rogers felt that a good therapist must have three very special qualities: Congruence, Empathy and Respect -- acceptance, unconditional positive regard towards the client. These qualities are “necessary and sufficient”.We present the case of an 18-year-old adolescent with distressing thoughts of killing someone, a colleague or a family member, and compulsions like the wish to be restrained to the bad so that he couldn’t hurt someone. He was first diagnosed with premorbid symptoms of a psychotic disorder by a psychologist, and he was recommended to begin antipsychotic treatment. We subsequently diagnosed him with obsessive-compulsive disorder due to the fact that he felt repulsion and remorse for having these thoughts. He began the treatment with selective serotonin reuptake inhibitors and Rogersian therapy.We intend to demonstrate that the lack of acceptance and unconditional positive regard as well as communication problems with the patient can interfere with giving the correct diagnose and decision of treatment.“If I accept the other person as something fixed, already diagnosed and classified, already shaped by his past, then I am doing my part to confirm this limited hypothesis. If I accept him as a process of becoming, then I am doing what I can to confirm or make real his potentialities”, Carl Rogers.

Counseling interventions with paranoid schizophrenics can be daunting. While chemical, directive, and behavioral controls often are considered important, nondirective counseling techniques used by the therapeutic staff may help schizophrenic patients explore their thoughts and feelings. Several nondirective concepts pioneered by Carl Rogers are examined. These methods, which represent basic concepts of the person-centered approach, are empathy, unconditional positive regard, and congruence. A brief illustration of an interaction with a patient diagnosed as paranoid schizophrenic is presented to suggest the effectiveness of Rogerian counseling.

The main aim of the present study was to test Rogers’ theory, stating that parental styles characterized by unconditional positive regard (UPR) promote healthier adults than parental styles characterized by conditional regard (CR). For both caregivers CR was found to be associated with significantly higher scores on psychological complaints than UPR (on nearly all SCL-90 scales and the SCL-total score), even when controlling for gender. Although lack of emotional warmth by the father and harsh discipline by the mother were significant predictors of SCL-90-Total (indicating state neuroticism) it should be noted that both variables only explained a small amount of the total variance. Empirical evidence was found for Rogers’ theory. Others factors than merely emotional warmth and discipline play a role in the etiology of state neuroticism. For future research it is therefore recommended to include other factors, such as daily worries, temperament, and alexithymia

AbstractThis article explores the relevance of Carl Rogers' person-centred approach (PCA) to rehabilitation counselling. His major theoretical contribution concerning the primacy of the client's actualising tendency and the six ‘core conditions’ of the counsellor–client relationship deserves greater recognition in vocational rehabilitation. The most widely known and researched core conditions have focused upon the proverbial triad: congruence (genuineness), unconditional positive regard and empathy. However, all six core conditions are discussed with emphasis placed on recent refinements to Rogers' original theory and their importance to rehabilitation counselling. Evidenced-based research concerning the impact of PCA-oriented rehabilitation counselling is lacking. It is argued that the efficacy of PCA can be extrapolated from meta-analyses in other fields of psychotherapy and education.

Defining mental health counselor competence is difficult. Unfortunately, professional definitions of competence often rely on abstract knowledge that is difficult for counselors to apply. This article highlights the history and terminology associated with the evidence-based movement in medicine, psychology, and counseling. Using this historical information as a foundation, a relationally-oriented, evidence-based practice model for achieving competence in mental health counseling is proposed. The model emphasizes such evidence-based relationship factors as (a) congruence and genuineness, (b) the working alliance, (c) unconditional positive regard or radical acceptance, (d) empathic understanding, (e) rupture and repair, (f) managing countertransference, (g) implementing in- and out-of-session (homework) procedures, and (h) progress monitoring. The purpose of the model is to articulate a distinctive and practical evidence-based approach that mental health counselors can wholeheartedly embrace.

We assessed clinical intake paperwork (N = 128) from three similar, mid-sized Midwestern counties for cultural variable inclusion and response formats (i.e., checkbox, open-ended) via systematic content analysis. We found no patterns across intakes or geographic area in terms of which cultural variables counselors included on their intake paperwork, though we found consistency in terms of response type. To date, few researchers have examined counselor intake paperwork, specifically cultural variable inclusion, and theoretical recommendations are inconsistent. We suggest that asking about client cultural identities on intake paperwork is a vital first step in the counseling process, demonstrating openness, warmth, and unconditional positive regard as a foundation for the working alliance. We present pertinent literature and research findings and offer recommendations for counseling professionals to strengthen cultural identity inclusion in their intake paperwork.

To assess the effects of familiarity on the duration of mutual gaze, and other measures of visual interaction, e.g., duration of unilateral gaze and discrepancy in duration between partners, 14 male–female dyads discussed unconditional positive regard for 8 min., after individually studying the topic for 10 min. Mutual gaze duration was significantly longer during the last 2 min. of the discussion than during the first 2 min. This suggests that, after some exposure at least, participants maintain longer durations of mutual gaze. Further, if the duration of mutual gaze is interpreted as a measure of intimacy, even a relatively short social interaction appears to increase the intimacy between two individuals of opposite sex. However, it is not clear whether these findings could be generalized to male–male and female–female dyads.

The contribution that the mentor can make to the mentoring relationship is undoubtedly crucial. It revolves around mentor qualities, including honesty, congruence, self-sufficiency, and patience. Mentor attitudes include unconditional positive regard for the mentee and mentee focus. Mentor behaviours include establishing rapport, demonstrating warmth and empathy, and giving constructive feedback. There are also unhelpful mentor positions, which are to be avoided. However, there are enormous rewards for the mentor. Mentees also make a significant contribution to the successful relationship by being open to the process and ready to engage with their mentor in order to discover their own goals and develop their own resources and career. This will help them to serve their patients better in the years to come and thereby to achieve a greater sense of purpose, satisfaction and reward in their professional lives.

AbstractSuccessfully getting patients with confirmed hearing loss to use hearing aids is a major challenge for hearing health care professionals. Treatment adherence has been defined as the active involvement of patients in collaborating with health care providers to plan and manage treatment regimens. Counseling patients with hearing loss on adherence to recommendations of hearing aid uptake and utilization is dependent upon building a patient-centered therapeutic relationship during the initial diagnostic evaluation. The purpose of this article is to provide resources, tools, and engaging learning activities for training students on the development of a hierarchy of counseling skills: informational counseling (e.g., checking comprehension and problem clarification), communication skills (e.g., promotion of shared-communication space, congruence, listening with the third ear, unconditional positive regard, and empathy), and health behavior change (e.g., Motivational Interviewing and the Teach-Back Method) that are prerequisites for addressing treatment adherence.

AbstractThis article focuses upon the application of Carl Rogers' person-centred approach (PCA) by educational and vocational counsellors. The discussion of PCA in educational and vocational counselling raises several key issues that have received attention in recent counselling psychology literature. PCA has been criticised for its highly individualistic approach that overlooks relational issues, its limited clinical application, and lack of technical expertise to sufficiently produce change in persons with significant mental and/or mood disorders. Three vignettes are presented to illustrate that contemporary PCA is a less individualistic and more socially contextualised practice than originally formulated by Rogers. They highlight some aspects of the work of counsellors who utilise the primary nondirective components of PCA (congruence, unconditional positive regard, empathy) with directive interventions when requested by clients, who are responsive to their clients' diverse socio-cultural backgrounds, and who are prepared to work within a medical framework.

BACKGROUND: This case illustrates previously undiagnosed dissociative identity disorder (DID) in a middle-aged female with extensive childhood trauma, who was high functioning prior to a trigger that caused a reemergence of her symptoms. The trigger sparked a dissociative state, attempted suicide, and subsequent inpatient psychiatric hospitalization. OBJECTIVE: Practitioners should include in their differential and screen for undiagnosed DID in patients with episodic psychiatric hospitalizations refractory to the standard treatments for previously diagnosed mental illnesses. DESIGN: Case study. RESULTS: During hospitalization, the diagnosis of DID became apparent and treatment included low-dose risperidone, mirtazapine, sertraline, unconditional positive regard, normalization of her dissociative states in an attempt to decrease her anxiety during treatment, and documentation for the patient via written notes following interviews. CONCLUSION: These methods helped her come to terms with the diagnosis and allowed the treatment team to teach her coping skills to lessen the impact of dissociative states following discharge.

The Nursing and Midwifery Council (NMC) model of statutory supervision for midwives ceased in 2017 following a change in UK legislation. In response, the Scottish Government and NHS Education for Scotland (NES) worked with NHS Health Boards to develop a new employer-led model of clinical supervision. The aim of this model is to help midwives provide improved services, safer care and improved outcomes for women and infants in keeping with professional regulation. The new Scottish Clinical Supervision Model is also designed to increase midwives' personal wellbeing and help them deal with the everyday challenges of clinical practice. The design is a radical departure from the previous NMC model because it incorporates facilitation and coaching methods which teach midwives to respond, reflect and restore self, and reduce stress and increase resilience. In an attempt to improve nurturing leadership, the key components of this new model are underpinned by a person-centred approach, during which the supervisor provides unconditional positive regard and empathy towards the supervisee. Equipping midwives to develop contemporary supervision is supported by NES through online education.

AbstractThere are many indications that humans have a tendency to affiliate with nature, and with other living beings, including non-human species. Examples of such affiliation range from spending time in parks and nature reserves to humanising our companion animals to the point that we accord them family-member status and strongly grieve their passing. Research has also shown that humans can benefit significantly from their relationships with non-human animals. For example, studies have indicated that even the mere observation of animals can result in reduced physiological responding to stressors, and in increased positive mood. In the present review, we propose that findings such as these may provide important information regarding the potential benefits to be derived from incorporating non-human animals into intervention strategies, particularly for children. Of specific relevance for children is their fascination with, and attraction to, non-human animals. There is also the very nonjudgemental nature of human–animal interactions (i.e., unconditional positive regard) that has been argued, among other benefits, to serve as a useful “bridge” for the establishment of rapport between therapist and child. However, despite promising avenues of investigation, the area of animal-assisted intervention remains largely neglected by researchers. In this paper, we call for sound empirical investigation into proposals regarding the potential therapeutic benefits of incorporating non-human animals into intervention programs.

Background Islet autoantibodies occur in type 2 diabetes. Our study aimed to investigate the prevalence of positive islet autoimmunity in community patients with type 2 diabetes. Methods A total of 495 community patients with type 2 diabetes were recruited using the method of cluster sampling in this cross-sectional study. Three islet autoantibodies including glutamic acid decarboxylase antibody (GADA), insulin autoantibody (IAA) and islet cell antibody (ICA) were measured, and clinical characteristics involved in those individuals were evaluated. Results The positive rate of islet autoantibodies was 28.5% in total, while combinations of different autoantibodies were rarely seen. Compared with GADA-negative group, positive counterparts significantly tended to have lower levels of body mass index (BMI), waist-hip ratio (WHR), and urinary microalbumin (mALB) (P < 0.05). Adjusted for confounding factors, WHR, triglycerides (TG), and mALB seemed to be negative independent predictors of GADA (OR < 1, P < 0.05). Patients with positive IAA tended to receive insulin treatment (P < 0.0001). Besides, fasting blood glucose (FBG), serum levels of high-density lipoprotein cholesterol (HDL-CH), aspartate transaminase (AST), and γ-glutamyltransferase (GGT) were more likely to be higher in IAA positive subgroup in comparison with the negative counterparts. While after AST was adjusted by unconditional logistic regression analysis, history of insulin treatment, FBG, HDL-CH, and GGT were confirmed as positive predictors of IAA. Furthermore, in patients who were IAA positive, those treated with exogenous insulin tended to have longer duration of diabetes than non-insulin treatment counterparts (P < 0.0001). With regard to ICA, however, there were no significant differences between the two subgroups, except that serum level of AST/ALT seemed to be slightly different (P = 0.064). Conclusion These data suggested that type 2 diabetic community patients with positive GADA tended to be lean and were able to maintain normal lipid metabolism, while patients with positivity of IAA were frequently accompanied with insulin treatment and more closely associated with diabetic liver damage.

AbstractEvidence clearly suggests that the therapeutic relationship is important to successful outcomes in psychotherapy. It is less clear as to why this might be the case. Throughout the literature, various factors such as warmth, empathy, compassion, unconditional positive regard, and openness are identified as key. The way in which factors such as warmth and empathy bring about an amelioration of psychological distress, however, is not entirely obvious. We suggest that one possible mechanism through which these factors become important is by helping to create an environment where clients can examine their problems freely. Furthermore, we propose that when the therapeutic relationship is therapeutic, clients feel comfortable to consider whatever comes into their mind; with any filtering or evaluating happening after the ideas have been expressed, and not before. Psychological processes identified as maintaining psychological distress (e.g. thought suppression, avoidance, rumination) block this capacity. Our suggestion is that as internal experiences are being examined, the client has an opportunity to become aware of facets of the problem that were previously unattended to; and to continue this process outside therapy. Through this awareness-raising process the client's problem can be reorganized via intrinsic learning processes to achieve a more contented state of mind.

Health educators who interact directly with the people they serve must be able to establish effective relationships. Helping relationships are effective if they facilitate clients' progress toward health-promoting goals. Health educators are usually well versed in learning activities and spend a significant proportion of their time interacting with clients. However, many health educators have never received explicit training in how to establish effective formal helping relationships. Research on social influence processes has provided a set of empirical findings that suggest interpersonal behaviors that are likely to maximize the effectiveness of formal helping relationships. This literature indicates that formal helping relationships characterized by interpersonal behaviors that enhance client self-esteem and feelings of control are most effective in helping clients achieve specific goals. Interestingly, enhancement of self-esteem and feelings of control are consistent with many definitions of personal empowerment. Since the social influence and empowerment literatures come from very different intellectual roots and have different approaches to power and influence, their convergence is especially notable. These literatures combine to establish the bases for proposing two essential components of effective helping relationships: (1) providing unconditional acceptance and positive regard for clients, and (2) sharing power and control through participatory processes.

Eye contact, as an encounter between two conscious and self-conscious human beings, and in advance of any word being spoken, appears to have the remarkable capacity to accurately (Gladwell, 2005) form the feelings and the meaning-content that structures our interpretation of Others as more or less perfect or different versions of ourselves (e.g. “People find out I’m an actress and I see that ‘whore’ look flicker across their eyes” [Rachel Weisz]).With a primary focus on ‘the novel’ “as an intense experience of prolonged intimacy with another consciousness” (Lodge, 2002), this paper will seek to analyse and discuss the underpinning concepts and philosophical ideas, together with any prevailing psychological assumptions that relate to the content of The Gaze Encounter. More precisely, what occurs in that moment between the “before we are and what we were” (Lowell, 1992); in that moment when all kinds of assumptions and inferences, as well as judgements and decisions are made, usually by both characters, about the Other's ‘inner truth’, sanity, or essential being?This paper seeks to excavate those base and mainly unconscious physical sensations that form the basis of more or less conscious feelings that, then, generate decisions about The Other; frequently, before a word is spoken.The Heuristic research methodology (Moustakas, 1990) will be employed throughout. The results will establish a more robust relationship between sensations/feelings/decision-making.The Conclusions will either support of undermine Rogers’ (1957) concept of ‘unconditional positive regard’. DRW

<p><strong>Abstract</strong>: Researchers at the initial observational data generation in Counseling education departemen students of LPTK A showed a low three aspects of their personal characteristics, namely empathy, unconditional positive regard, and congruence. Researchers interpret the lack of development of three aspects because todays lecture use the expository method that often pay less attention to the students organization of learning experiences, so that the material has been obtained simply forgotten. The use of jigsaw learning is expected to be a learning organization that is able to facilitate the student learning experience, so as to develop three aspects of these characteristics. This classroom action research took place in three cycles. Results obtained during the implementation of the study in the first cycle shows the average empathy, unconditional acceptance and genuines, still at the ‘low’ level. In the second cycle of the study note that the average of the three characteristics at the ‘moderate’ level. Whereas the third cycle study note that three characteristic aspects already reached the ‘high’.</p><p> </p><p><strong>Keyword:</strong> jigsaw, personal character, counseling students</p><p><strong> </strong></p><p><strong>Abstrak:</strong> Data pengamatan awal terhadap para mahasiswa prodi Bimbingan dan Konseling LPTK A menunjukkan tiga aspek karakteristik pribadi mahasiswa calon guru BK, yaitu empati, penerimaan tanpa syarat, dan ketulusan. Kurang berkembangnya tiga aspek tersebut patut diduga karena proses perkuliahan selama ini seringkali bersifat ekspositori yang kurang memperhatikan pengorganisasian pengalaman belajar, sehingga materi yang telah didapat terlupakan begitu saja. Penggunaan pembelajaran <em>jigsaw</em> diharapkan mampu menjadi pembelajaran yang mampu memfasilitasi pengorganisasian pengalaman belajar mahasiswa, sehingga mampu mengembangkan tiga aspek karakteristik tersebut. Penelitian tindakan kelas ini berlangsung dalam tiga siklus. Hasil yang diperoleh selama pelaksanaan penelitian pada siklus I menunjukkan rata-rata empati, penerimaan tanpa syarat dan kelutulusan, masih berada pada taraf ‘rendah’. Pada penelitian siklus II diketahui bahwa rata-rata tiga karakteristik pada taraf ‘sedang’. Sedangkan pada penelitian siklus III diketahui bahwa tiga aspek karakteristik telah mencapai taraf ‘tinggi’.</p><p> </p><p><strong>Kata Kunci:</strong> <em>jigsaw</em>, karakteristik pribadi, mahasiswa bimbingan dan konseling</p>

The article focuses on the mechanism of compensation to the victim for the damage caused by a criminal offense and the positive obligations of the state to guarantee to everyone under its jurisdiction the effective use of property rights and its restoration in case of violation. Attention is drawn to the long-term absence in the national legislation of Ukraine of a mechanism of compensation at the expense of the State Budget of Ukraine for damage caused to the victim as a result of a criminal offense. The article analyzes the impact of the conclusions made by the European Court of Human Rights on the jurisprudence of domestic courts of Ukraine with regard to the inadmissibility of the applicant's complaint set out in the Court's judgment in «Petliovannny vs. Ukraine». On the other hand, there have been included examples of application of the rule of law and recognition by courts of violations of the guarantees, enshrined in Part 1 of the First Protocol to the Convention, due to the long-term lack in the national legislation of the procedure of compensation provided from the State Budget of Ukraine for unlawful destruction of property. The article analyzes and compares the practice of the European Court of Human Rights and national courts regarding the interpretation of similar legal relations guaranteed by Article 1 of the First Protocol to the Convention for the Protection of Human Rights and Fundamental Freedoms of every natural or legal person’s right to peaceful enjoyment of their possessions. Attention is drawn to the need to create and apply a mechanism to provide the victim with compensation for the damage caused by a criminal offense. It is proposed to continue research in this area in comparison with other areas of application of Article 1 of the First Protocol in order to facilitate amendments to national legislation aimed at unconditional observance of human rights provided by Article 41 of the Constitution of Ukraine on inviolability of property rights.

This article explores and examines the fundamental need for nurses to include the promotion of the spiritual dimension of the health of human beings as well as the physical, mental and social facets if they truly wish to engage in holistic care. The author attempts to define the phenomenon of spirituality, aware of the dilemma that many individuals face when thinking and reflecting on this very personal and intangible issue. To be spiritual is to become fully human, the article argues, and the reverse is also true. Spirituality in health is inextricable in each person’s search for the discovery of the truth about self and the meaning and purpose of life. Healthy communities are the product of healthy individuals who sow spiritual seeds such as unconditional positive regard, acceptance, respect and dignity for the benefit and advancement of individuals and humankind as a whole. The global nature of the phenomenon of spirituality is also shown by using examples of people who demonstrate compassion and communion with other human beings, in other countries in times of suffering, war and disaster. Compassion and empathy is expressed and experienced for victims of earthquakes that happen miles from home and far removed from personal or religious beliefs. Yet at such times we are all connected in the tapestry of life by our own human spirituality and earthiness. Abstract themes like compassion and justice are treated in the text within the context of spirituality. The author argues that being just and fair means that all patients have the right to achieve spiritual healing regardless of their belief systems, culture or creed. The works of some spiritual philosophers are used to reflect on this integral aspect of human caregiving. Historical symbols of spirituality are examined. The need for nurses to explore and reflect on the paradoxical concepts involved in their own spirituality is highlighted. Nurses are the essential providers of care and, therefore, the paper argues, guardians of that essential humanity that ensures that patients never become less than full human beings, whatever their condition, faith, culture or belief, or whoever they may be. The author contends that this responsibility is uniquely essential to being a nurse.

Vilniaus universitetasUniversiteto g. 9/1, LT-01313 VilniusTel. 266 76 10. El. paštas: vilep@delfi.ltVilniaus universitetasUniversiteto g. 9/1, LT-01513 VilniusTel. (8 674) 600 93. El. paštas: justina.zur@gmail.com Straipsnyje nagrinėjamos socialinio darbo studentų studijų programos rinkimosi motyvų ir ketinimo dirbti pagal specialybę sąsajos su studentų sau priskiriamomis asmenybės savybėmis. Straipsnio tikslas – apžvelgti įvairių šalių autorių požiūrius į socialinio darbuotojo asmenybės savybių vaidmenį profesinėje veikloje ir ištirti, kokiomis asmenybės savybėmis pasižymintys studentai (jų pačių požiūriu) ketina dirbti šį darbą ir kokius įvardija studijų programos rinkimosi motyvus. Išanalizavus 118 Vilniaus universiteto studentų atsakymus paaiškėjo, kad dominuojantys studijų programos rinkimosi motyvai – noras bendrauti su žmonėmis ir įsitikinimas, kad profesija atitinka poreikius ir interesus. Norėję įstoti į socialinio darbo studijų programą studentai laiko save empatiškesniais ir humaniškesniais nei nenorėję įstoti, kelis kartus dažniau reiškia pagarbą žmonėms ir teikia jiems nešališką pagalbą. Ketinančiųjų dirbti pagal specialybę elgesyje dažniau reiškiasi empatija, pagarba, užuojauta, šiluma ir nešališka pagalba. Taigi respondentų ir studijų programos rinkimasis, ir ketinimas dirbti socialinį darbą yra susiję su sau priskiriamomis asmenybės savybėmis, įvardijamomis kaip būtinos socialiniams darbuotojams.Pagrindiniai žodžiai: studijų programos rinkimosi motyvai, socialinių darbuotojų asmenybės savybės.The relevance of social work students’ assessmements of their personality traits to the choice to study social work and intention to work in the fieldVitalija Lepeškienė, Justina Žuromskaja SummaryThe article deals with the issue of the relationship between the motives of choosing social work study program, intention to work as social workers, and personal qualities which the students attribute to themselves. 118 students (from first to fourth year) of social work program of the Vilnius University were surveyed using standardized questionnaire. The research proved that dominating motives for choosing the study program are willingness to deal with people and notion that the profession fits needs and interests of the students. Both choosing of the program and intention to work as a social worker are related to possessing personal qualities required for an efficient social worker, such as empathy, unconditional positive regard, warmth, compassion and willingness to help. Those who intend to work as social workers base their decision on believe that the profession will provide possibilities for self-realization, as well as believe that their personal qualities fit demands of the profession, and also their willingness to help people.Key words: motives of choosing of the study program, personal qualities of the social workers.

Background:Sickle cell disease (SCD) is a chronic multisystem disorder associated with vaso-occlusive pain and organ damage, leading to substantial morbidity, impaired health-related quality of life, increased health care costs, and a high risk of premature death (Platt el al. N Engl J Med. 1994). SCD complications and pain episodes accounted for 23% of statewide admissions, mainly by a small group of high utilizers. (Woods et al. Public Health Rep, 1997). Adults with SCD have a high rate of depression, 35% compared to 6.7% in the general adult population (Adam, Flahiff, Kamble, et al. 2017). Chronic persistent pain occurs in more than a third of adults with SCD. Opioid analgesics, the mainstay for the management of acute and chronic pain, often results in opiate use disorder (Ehrentraut et al. J Pediatr Psychol. 2014). Current clinical approaches to address depressive symptoms in SCD have not been effective due to the gaps in care and barriers to access healthcare resources. Client-centered (or person-centered) therapy, is a non-directive approach to counseling that incorporates the concepts of unconditional positive regard, empathetic understanding, genuine affect, and culturally responsive care to improve psychosocial outcomes (Meyer & Zane, 2018). We sought to address these perceived gaps in care using client-centered therapy to improve patient related health outcomes in a cohort of adult patient who were high utilizers. Methods:The study sample comprised 9 patients with SCD (HbSS and SC), ages 23-42, who followed with the adult SCD Clinic at Vanderbilt University Medical Center in Nashville, TN. This cohort of patients was selected as they accounted for the highest health care utilization in our adult program. Demographics and baseline clinic data were obtained on each participant, including pre- and post-measures for hospitalizations, oral morphine equivalent (OME), PHQ-9 to measure depressive symptoms, and the Working Alliance Inventory (WAI), to measure the effectiveness of the client-centered approach to therapy (based on consensus of goals, confidence in and commitment to helping relationship, and mutual trust). Our approach to evaluations is depicted in Figure. Exclusion criteria included current diagnosis of psychosis or a comorbid disorder with psychosis as defined by the Diagnostic and Statistical Manual of Mental Disorders (Fifth Edition); active suicidal/homicidal ideation, and unwillingness to participate in counseling. Patients were expected to attend 7 individual sessions for 60 minutes each with a trained mental health clinician. Clinical and laboratory data was obtained through electronic medical record under an IRB approved protocol. Results:In our sample, 5/9 (56%) of our patients were male and they were all African Americans. Eight out of 9 participants had HbSS and 1 had HbSC. The median age of all participants was 30 years. The participants completed a combined total of 64 sessions over an average of 6.7 months. All participants completed an average of 7 sessions each. The average number of hospitalizations pre-intervention per participant was 3 and decreased to 1 post-intervention. The pre and post OME totals for 6/9 participants remained stable. One participant (#8) had a 50% decrease in OME, and two participants (#2, #3) had an increase in total OME post-intervention associated with pregnancy-related complications. Pre-intervention, 69% of participants identified mild to moderate severity in depressive symptoms. The total PHQ-9 scores decreased post-intervention by 3 points, or by 4.4%. The WAI average post-intervention depicts an average of 87.5% of participants identified a strong working alliance with their therapist (Table). Conclusion:Our pilot study shows that client-centered therapy is a safe and effective approach to address age-dependent chronic health challenges of adults with SCD. Client-centered therapy decreased hospitalization rates and PHQ-9 scores for our high utilizers. Though there was not a statistically significant decrease in participants' OME, 67% of the sample remained stable, without an OME increase during the intervention period. Future research and longer-term studies are needed on utilizing this approach to address coping mechanisms, baseline stress levels, and overall quality of life in a larger cohort of adults with SCD. Disclosures No relevant conflicts of interest to declare.

As a measure of social policy, basic income represents monthly benefit unconditionally delivered by the state to all members of the society on individual basis, with the aim to secure provision of basic egsistential needs. Although the idea of basic income has long history, the concept recently became more important, particularly in the EU countries, with attempts of civic initiatives to raise the issue within the agenda of European Commission. Having in mind the lack of research in this area, particularly research on citizens? attitudes towards basic income and possibitlites to introduce it as a measure of social policy, the research was implemented with aim to explore some socio-demographic determinants of attitudes towards basic income and motivation for work. The pilot research was conducted in 2014 over sample of 247 respondents using Questionnaire of attitudes towards basic income and Questionnaire on socio-demographic features of respondents. The research results indicated relatively positive attitudes of respondents towards basic income, while at the same time the possibilities to introduce such a measure was estimated in less positive manner. In regard to the work motivation, majority of respondents expressed their willingness to continue to work even in the situation in which basic income would be introduced.

The relevance of the work consists in the clearest definition of the subject of Prosecutor's supervision when the court considers materials on changing a convict’s type of correctional institution. The Prosecutor's office's supervision of the execution of sentences in places of deprivation of liberty should be aimed at unconditionally observing the rights and legitimate interests of persons serving criminal sentences, however, there are still serious problems in correctional institutions that negatively affect the implementation of the tasks and goals of criminal punishment. The reason for this is still cases of “superficial” and non-professional approach to the study of the personality of convicts who are subjects of legal relations that occur when their behavior changes (in a positive or negative direction) in places of deprivation of liberty. The Prosecutor's supervision and its activities in this regard are considered as one of the guarantees of the rights of convicts to improve their legal status, which fully implements the constitutional principle of respect for the dignity of the individual, humanism, justice and the rule of law. The materials of Prosecutor's checks, judicial practice, analysis of statistical materials, materials of dissertations, monographs and journals included in the international global scientific databases studied in the course of the research allowed us to determine the most effective ways to solve the problems considered. These include the need for direct, timely and step-by-step participation of prosecutors in this process, as well as high requirements for their professional and personal qualities. The selection and analysis of these factors allowed the authors to determine in detail the subject of the Prosecutor's activity in the mentioned study – it is an active and qualified activity of the Prosecutor (Prosecutor's supervision) in the field of criminal enforcement legislation, aimed at identifying, preventing (preventing) and eliminating violations of the rights and legitimate interests of convicted persons serving a sentence of imprisonment. The main research methods used were: analysis of theoretical and regulatory sources; comparison; generalization and analysis of documents. Their application allowed the author to analyze the subject in question in the relationship and interdependence of its constituent elements, their integrity, comprehensiveness and objectivity.

ABSTRACT: COUNSELOR CHARACTERISTIC AMONG CANDIDATED COUNSELOR BASED ON GENDER GROUP DIFFERENCES A qualified counselor will determine the success of the counseling process. Three characteristics are needed and determine the quality of a counselor, namely: (1) congruence (authentic), (2) unconditional positive regard (acceptance), and (3) empathy (empathy). This study aims to describe the characteristics of counselors based on gender groups. The research sample consisted of 68 prospective counselor students who were divided into gender groups. The measuring instrument uses a counselor characteristic test developed using controversial statements with alternative Likert scale answers. The results of the study found that there were significant differences in the characteristics of counselors among students of the guidance and counseling study program based on differences in gender groups. There is a significant difference between the need to develop educational programs and effective counselor training for male and female students. The development of congruence characteristics is more needed for male students, while female students on the characteristics of unconditional positive regard. A larger sample size is needed to increase heterogeneity, and additional interviews are conducted individually to deepen the discussion. Key words: counselor characteristics, gender, measurement of emphaty, psychological instrument. Konselor yang berkualitas akan menentukan keberhasilan proses konseling. Tiga karakteristik yang diperlukan dan menentukan kualitas konselor, yaitu: (1) congruence (otentik), (2) unconditional positive regard (penerimaan), dan (3) empathy (empati). Penelitian ini bertujuan untuk melihat gambaran karakteristik konselor berdasarkan kelompok gender. Sampel penelitian merupakan 68 mahasiswa calon konselor yang dibagi berdasarkan kelompok gender. Alat ukur menggunakan tes karakteristik konselor yang dikembangkan dengan menggunakan pernyataan kontroversial dengan alternatif jawaban skala Likert. Hasil penelitian menemukan ada perbedaan yang signifikan dalam karakteristik konselor pada mahasiswa program studi bimbingan dan konseling berdasarkan perbedaan kelompok gender. Ada perbedaan yang signifikan antara kebutuhan pengembangan program pendidikan dan pelatihan konselor yang efektif bagi mahasiswa laki-laki dan perempuan. Pengembangan karakteristik congruence lebih dibutuhkan untuk mahasiswa laki-laki, sementara mahasiswa perempuan pada karakteristik unconditional positive regard. Jumlah sampel yang lebih besar diperlukan untuk meningkatkan heterogenitas, dan melakukan wawancara tambahan secara individual untuk memperdalam diskusi. Kata kunci: karakteristik konselor, gender, pengukuran empati, instrumen psikologi.

Congruence is a condition in therapeutic relationship that refers to accurate matching of a person’s experience with awareness. In person-centred counselling, counsellor’s congruence is believed as one of helpful and significant aspects that facilitates clients’ growth in counselling. However, this term is quite difficult to understand as a single condition as it interrelated to the other conditions such as empathy and unconditional positive regard. Understanding congruence theoretically and practically is intriguing as well as challenging especially for a trainee counsellor that is still learning to apply theory on practice. This paper aims to critically explore congruence from person-centred counselling theory and to demonstrate some evidences of the development of congruence in practice based on the author’s counselling practice as a trainee counsellor. There are three main discussions in this paper that is to explain congruence from the theoretical point of view, to understand the relation between congruence and acceptance and to explore congruence in person-centred practice. The exploration found that trainee counsellor’s cultural background including condition of worth and language barrier is one of challenges in experiencing congruence within person-centred counselling practice.Keywords: congruence, person-centred counselling, unconditional positive regard, ontological standpoint

Spirituality is a positive aspect of human life or excellence that we must have a high regard for it. Our life is filled with spiritual qualities or values. Spirituality is helpful for the physical, social, and mental well-being. It develops harmony, peace and happiness. A spiritual person feels affection for God shall get at the spirit of spiritual quality. His requirement is to attain spiritual life with his full faith, wisdom and whole heart. Spiritual life is like a bed of roses. In this article we have discussed twelve essential qualities of a spiritual person. These are: positive thinking, inner peace, egoless, unconditional love, optimism, harmony, humility, responsibility, compassion, justice, simplicity, and reciprocity. Besides we have discussed spiritual living and the living mode to maintain spiritual health.

Abstract This article describes, theoretically analyzes, and exemplifies, through a fictitious vignette, a psychological intervention of a clinical nature, developed by psychologists in a tertiary mental health care hospital, as an alternative to conventional physical restraint in situations of acute psychotic crises. The theoretical framework adopted is Person-Centered Approach, developed by the North American psychologist Carl Rogers. The psychological intervention reveals the importance of an interpersonal relationship in the care of patients who are going through a psychotic crisis. The psychologist’s therapeutic posture includes the three attitudes advocated by Carl Rogers as necessary and sufficient to facilitate the process of resuming personal autonomy (congruence or authenticity, unconditional positive regard, and empathic understanding), in addition to confidence in the patient’s own actualizing tendency. The therapeutic strategy presented is a possible resource to be used to stabilize the person in crisis. These attitudes were initially proposed by Rogers and his team to develop and maintain a psychotherapeutic intervention process, but they also proved to be effective in the experience of Brazilian psychologists in relation to patients with severe mental disorders in acute crises.

Purpose The purpose of this paper is to gain in-depth understandings of the stages involved in the case of a romance scam victim who was unknowingly used as a drug mule. The work compares this case with established research in this field. It also seeks to learn more about the strategies used by these cybercriminals. Design/methodology/approach The research presents a case study of a victim of a romance scam who was arrested for drug trafficking. The research involves a grounded theory analysis of interviews with the victim, legal team and family members and analysis of her instant messenger chat logs and email communications. Findings The analysis identified a variation on previous stage models of romance scams and re-names this as the “romance scammers” strategy model. It also replicates previous work on scammers’ techniques and highlights some new strategies, including positively and negatively framing messages, unconditional positive regard, activating norms of romantic relationships, cognitive immersion, manipulating role, sleep deprivation and signing is believing. Practical implications These findings could be used to help guide future similar court cases. Moreover, they can be drawn upon to advance future research on romance scams, as well as scams in general. Originality/value This is the first in-depth case study of a romance scam victim involved in drug trafficking and is the first research on romance scams to examine in depth a case, taking into account textual exchanges. While not undermining previous research, this paper provides valuable insights that are lacking in previous qualitative work on cyber scam victims.

In the article the author investigates features of philosophical and legal preconditions of exemption from criminal liability. The author defines that the problems of criminal liability and exemption from it is one of the central and at the same time the most complex institutions of criminal law. The author argues that the pre-revolutionary period was characterized by a significant number of circumstances that exempted from criminal liability, due to the consequences of political, economic and social transformations in the world, the rise of human will and importance, its capabilities for the state. The author emphasizes that when resorting to the term «criminal liability», the domestic legislator means, first of all, the imposition on the person who committed the crime, the burden of coercive measures of punitive content. The author argues that it is expedient to consider criminal liability in a positive sense, as the obligation of a criminally responsible entity not to commit violations of the prohibitions established by the Criminal Code. That is, criminal liability, in the first place, should serve as a warning aimed at the person who intends to commit the crime. The author argues that if a person did not have the conditions for normal life and development for social reasons, then society and the state have no right to blame him only because they initially undertook to give him such conditions. The author argues that in a state governed by the rule of law, when addressing the implementation of criminal liability, special attention is paid to the intersectoral institution of exemption from criminal liability as a compromise in restoring social justice and encouraging law-abiding behavior. The author states that the unconditional nature of exemption from criminal liability undermines the essence of the institution of criminal liability in general, as exemption from criminal liability is carried out on non-rehabilitative grounds. In this regard, the released person who has committed a crime must, in order to maintain a balance of social justice, feel in some way the influence of the state in order to realize his guilt and really take the path of correction. The author proposes to apply such restrictions to the social balance of such a person as strengthening the supervision of law enforcement agencies, restrictions on certain rights.

Fig. 1: Photo by Miguel Orós, from unsplash.comFeminism has stalled at the bedroom door. In the post-#metoo era, more than ever, we need intimate civil rights in our relationships to counter the worrisome prevailing trends: Intimate partner violence. Interpersonal abuse. Date rape. Sexual harassment. Online harassment. Bullying. Rage. Sexual Assault. Abusive relationships. Revenge porn. There’s a lot of damage done when we get up close and personal. In the 21st century, we have come far in terms of equality and respect between the genders, so there’s a lot to celebrate. We also note that the Australian government has stepped in recently with the theme ‘Keeping Australians safe and secure’, by pledging $78 million to combat domestic violence, much of which takes place behind closed doors (Morrison 2019). Herein lies the issue: while governments legislate to protect victims of domestic violence — out of the public eye, private behaviours cannot be closely monitored, and the lack of social enforcement of these laws threatens the safety of intimate relationships. Rather, individuals are left to their own devices. We outline here a guideline for intimate civility, an individually-embraced code of conduct that could guide interpersonal dynamics within the intimate space of relationships. Civility does not traditionally ‘belong’ in our most intimate relationships. Rather, it’s been presumed, even idealised, that intimacy in our personal lives transcends the need for public values to govern relationships between/among men and women (i.e., that romantic love is all you need). Civility developed as a public, gendered concept. Historically, a man’s home – and indeed, his partner – became his dominion, promoting hegemonic constructions of masculinity, and values that reflect competition, conquest, entitlement and ownership. Moreover, intimate relationships located in the private domain can also be considered for/by both men and women a retreat, a bastion against, or excluded from the controls and demands of the public or ‘polis’ - thus from the public requirement for civility, further enabling its breakdown. The feminist political theorist Carole Pateman situated this historical separation as an inheritance of Hegel’s double dilemma: first, a class division between civil society and the state (between the economic man/woman, or private enterprise and public power) and second, a patriarchal division between the private family (and intimate relationships) and civil society/the state. The private location, she argues, is “an association constituted by ties of love, blood … subjection and particularity” rather than the public sphere, “an association of free and equal individuals” (225). In Hegel’s dilemma, personal liberty is a dualism, only constructed in relation to a governed, public (patriarchal) state. Alternately, Carter depicts civility as a shared moral good, where civility arises not only because of concern over consequences, but also demonstrates our intrinsic moral obligation to respect people in general. This approach subsequently challenges our freedom to carry out private, uncivil acts within a truly civil society.Challenges to Gender EthicsHow can we respond to this challenge in gender ethics? Intimate civility is a term coined by Elizabeth Reid Boyd and Abigail Bray. It came out of their discussions proposing “a new poetics of romance” which called for rewritten codes of interpersonal conduct, an “entente cordiale; a cordial truce to end the sex wars”. Reid Boyd and Bray go further:Politeness is personal and political. We reclaim courtesy as applied sexual and social ethics, an interpersonal, intimate ethics, respectful and tolerant of difference. Gender ethics must be addressed, for they have global social and cultural ramifications that we should not underestimate. (xx)As researchers, we started to explore the idea of intimate civility in interpersonal violence, developing an analysis using social construction and attachment theory simultaneously. In defining the term, we soon realised the concept had wider applications that could change how we think about our most intimate relationships – and how we behave in them. Conceptualising intimate civility involves imagining rights and responsibilities within the private sphere, whether or not loving, familial and natural. Intimate civility can operate through an individually embraced code of conduct to guide interpersonal dynamics within the intimate space of relationships.Gringart, Grobbelaar, and Bender explored the concept of intimate civility by investigating women’s perspectives on what may harmonise their intimate relationships. Women’s most basic desires included safety, equality and respect in the bedroom. In other words, intimate civility is an enactment of human-rights, the embodiment of regard for another human being, insofar as it is a form of ensuring physical and mental integrity, life, safety and protection of all beings. Thus, if intimate civility existed as a core facet of each individual’s self-concept, the manifestation of intimate partner violence ideally would not occur. Rage, from an intimate civility perspective, rips through any civil response and generates misconduct towards another. When we hold respect for others as equal moral beings, civility is key to contain conflicts, which prevents the escalation of disagreements into rage. Intimate civility proposes that civility becomes the baseline behaviour that would be reciprocated between two individuals within the private domain of intimate relationships. Following this notion, intimate civility is the foremost casualty in many relationships characterised by intimate partner violence. The current criminalisation of intimate partner violence leaves unexplored the previously privatised property of the relational – including the inheritance of centuries of control of women’s bodies and sexuality – and how far, in this domain, notions of civility might liberate and/or oppress. The feminist philosopher Luce Irigaray argues that these kinds of ‘sexuate rights’ must apply to both men and women and the reality of their needs and desires. Equality, she argued, could not be achieved without a rewriting of the rights and obligations of each sex, qua different, in social rights and obligations (Yan).Synonyms for intimacy include, amongst others, closeness, attachment, togetherness, warmth, mutual affection, familiarity and privacy. Indirectly, sexual relations are also often synonymous with intimate relationships. However, sex is not intimacy, as both sex and intimacy both exist without the other. Bowlby proposed that throughout our lives we are attentive to the responsiveness and the availability of those that we are attached to, and suggested that “intimate attachments to other human beings are the hub around which a person’s life revolves, not only when he is an infant or a toddler, but throughout his adolescence and his years of maturity as well, and on into old age” (442). Although love is not by nature reciprocal, in intimacy we seek reciprocity – to love one another at the same time in a shared form of commitment. Kierkegaard hypothesised that genuine love is witnessed by one continuing to love another after their death as it obviates any doubt that the beloved was loved and was not merely instrumental (Soble).Intimate Civility as a Starting PointCivility includes qualities such as trust, duty, morality, sacrifice, self-restraint, respect, and fairness; a common standard allowing individuals to work, live and associate together. Intimacy encourages caring, loyalty, empathy, honesty, and self-knowledge. Thus, intimate civility should begin with those closest to us; being civil in our most intimate relationships. It advocates the genuine use of terms of endearment, not terms of abuse. We can only develop qualities such as morality and empathy, crucial for intimate relationships, if we have experienced secure, intimate relationships. Individuals reared in homes devoid of intimate civility will be challenged to identify and promote the interest or wellbeing of their intimate counterparts, and have to seek outside help to learn these skills: it is a learnt behaviour, both at an interpersonal and societal level. Individuals whose parents were insensitive to their childhood needs, and were unable to perceive, interpret and respond appropriately to their subtle communications, signals, wishes and mood will be flailing in this interpersonal skill (Holmes and Slade). Similarly, the individual’s inclusion in a civil society will only be achieved if their surrounding environment promotes and values virtues such as compassion, fairness and cooperation. This may be a challenging task. We envisage intimate civility as a starting point. It provides a focus to discuss and explore civil rights, obligations and responsibilities, between and among women and men in their personal relationships. As stated above, intimate civility begins with one's relationship with oneself and the closest relationships in the home, and hopefully reaches outwards to all kinds of relationships, including same sex, transgender, and other roles within non-specific gender assignment. Therefore, exploring the concept of intimate civility has applications in personal therapy, family counselling centres and relationship counselling environments, or schools in sexual education, or in universities promoting student safety. For example, the 2019 “Change the Course” report was recently released to augment Universities Australia’s 2016 campaign that raised awareness on sexual assault on campus. While it is still under development, we envision that intimate civility decalogue outlined here could become a checklist to assist in promoting awareness regarding abuse of power and gender roles. A recent example of cultural reframing of gender and power in intimate relationships is the Australian Government’s 2018 Respect campaign against gender violence. These recent campaigns promote awareness that intimate civility is integrated with a more functional society.These campaigns, as the images demonstrate, aim at quantifying connections between interactions on an intimate scale in individual lives, and their impacts in shaping civil society in the arena of gender violence. They highlight the elasticity of the bonds between intimate life and civil society and our collective responsibility as citizens for reworking both the gendered and personal civility. Fig. 2: Photo by Tyler Nix: Hands Spelling Out LOVE, from unsplash.comThe Decalogue of Intimate Civility Overall, police reports of domestic violence are heavily skewed towards male on female, but this is not always the case. The Australian government recently reported that “1 in 6 Australian women and 1 in 16 men have been subjected, since the age of 15, to physical and/or sexual violence by a current or previous cohabiting partner” (Australian Institutes of Health and Welfare). Rather than reiterating the numbers, we envisage the decalogue (below) as a checklist of concepts designed to discuss and explore rights, obligations and responsibilities, between and among both partners in their intimate relationships. As such, this decalogue forms a basis for conversation. Intimate civility involves a relationship with these ten qualities, with ourselves, and each other.1) Intimate civility is personal and political. Conceptualising intimate civility involves imagining rights and responsibilities within the private sphere. It is not an impingement on individual liberty or privacy but a guarantor of it. Civil society requires us not to defend private infringements of inter-personal respect. Private behaviours are both intimate in their performance and the springboard for social norms. In Geoffrey Rush’s recent defamation case his defence relied not on denying claims he repeatedly touched his fellow actor’s genitalia during their stage performance in a specific scene, despite her requests to him that he stop, but rather on how newspaper reporting of her statements made him out to be a “sexual pervert”, reflecting the complex link between this ‘private’ interaction between two people and its very public exposé (Wells). 2) Intimate civility is an enactment of a civil right, insofar as it is a form of ensuring physical and mental integrity, life, safety and protection. Intimate civility should begin with those closest to us. An example of this ethic at work is the widening scope of criminalisation of intimate partner abuse to include all forms of abusive interactions between people. Stalking and the pre-cursors to physical violence such as controlling behaviours, online bullying or any actions used to instil fear or insecurity in a partner, are accorded legal sanctions. 3) Intimate civility is polite. Politeness is more than manners. It relates to our public codes of conduct, to behaviours and laws befitting every civilian of the ‘polis’. It includes the many acts of politeness that are required behind closed doors and the recognition that this is the place from which public civility emerges. For example, the modern parent may hope that what they sanction as “polite” behaviour between siblings at home might then become generalised by the child into their public habits and later moral expectations as adults. In an ideal society, the micro-politics of family life become the blueprint for moral development for adult expectations about personal conduct in intimate and public life.4) Intimate civility is equitable. It follows Luce Irigaray’s call for ‘sexuate rights’ designed to apply to men and women and the reality of their needs and desires, in a rewriting of the social rights and obligations of each sex (Yan and Irigaray). Intimate civility extends this notion of rights to include all those involved in personal relations. This principle is alive within systemic family therapy which assumes that while not all members of the family system are always able to exert equal impacts or influence, they each in principle are interdependent participants influencing the system as a whole (Dallos and Draper). 5) Intimate civility is dialectical. The separation of intimacy and civility in Western society and thought is itself a dualism that rests upon other dualisms: public/private, constructed/natural, male/female, rational/emotional, civil/criminal, individual/social, victim/oppressor. Romantic love is not a natural state or concept, and does not help us to develop safe governance in the world of intimate relationships. Instead, we envisage intimate civility – and our relationships – as dynamic, dialectical, discursive and interactive, above and beyond dualism. Just as individuals do not assume that consent for sexual activity negotiated in one partnership under a set of particular conditions, is consent to sexual activity in all partnerships in any conditions. So, dialectics of intimate civility raises the expectation that what occurs in interpersonal relationships is worked out incrementally, between people over time and particular to their situation and experiences. 6) Intimate civility is humane. It can be situated in what Julia Kristeva refers to as the new humanism, emerging (and much needed) today. “This new humanism, interaction with others – all the others – socially marginalised, racially discriminated, politically, sexually, biologically or psychically persecuted others” (Kristeva, 2016: 64) is only possible if we immerse ourselves in the imaginary, in the experience of ‘the other’. Intimate civility takes on a global meaning when human rights action groups such as Amnesty International address the concerns of individuals to make a social difference. Such organisations develop globally-based digital platforms for interested individuals to become active about shared social concerns, understanding that the new humanism ethic works within and between individuals and can be harnessed for change.7) Intimate civility is empathic. It invites us to create not-yet-said, not-yet-imagined relationships. The creative space for intimate civility is not bound by gender, race or sexuality – only by our imaginations. “The great instrument of moral good is the imagination,” wrote the poet Shelley in 1840. Moral imagination (Reid Boyd) helps us to create better ways of being. It is a form of empathy that encourages us to be kinder and more loving to ourselves and each other, when we imagine how others might feel. The use of empathic imagination for real world relational benefits is common in traditional therapeutic practices, such as mindfulness, that encourages those struggling with self compassion to imagine the presence of a kind friend or ally to support them at times of hardship. 8) Intimate civility is respectful. Intimate civility is the foremost casualty in many relationships characterised by forms of abuse and intimate partner violence. “Respect”, wrote Simone Weil, “is due to the human being as such, and is not a matter of degree” (171). In the intimate civility ethic this quality of respect accorded as a right of beings is mutual, including ourselves with the other. When respect is eroded, much is lost. Respect arises from empathy through attuned listening. The RESPECT! Campaign originating from the Futures without Violence organisation assumes healthy relationships begin with listening between people. They promote the understanding that the core foundation of human wellbeing is relational, requiring inter-personal understanding and respect.9) Intimate civility is a form of highest regard. When we regard another we truly see them. To hold someone in high regard is to esteem them, to hold them above others, not putting them on a pedestal, or insisting they are superior, but to value them for who they are. To be esteemed for our interior, for our character, rather than what we display or what we own. It connects with the humanistic psychological concept of unconditional positive regard. The highest regard holds each other in arms and in mind. It is to see/look at, to have consideration for, and to pay attention to, recently epitomised by the campaign against human trafficking, “Can You See Me?” (Human Trafficking), whose purpose is to foster public awareness of the non-verbal signs and signals between individuals that indicate human trafficking may be taking place. In essence, teaching communal awareness towards the victimisation of individuals. 10) Intimate civility is intergenerational. We can only develop qualities such as morality and empathy, crucial for intimate relationships, if we have experienced (or imagined) intimate relationships where these qualities exist. Individuals reared in homes devoid of intimate civility could be challenged to identify and promote the interest or wellbeing of their intimate counterparts; it is a learnt behaviour, both at an interpersonal and societal level. Childhood developmental trauma research (Spinazzola and Ford) reminds us that the interaction of experiences, relational interactions, contexts and even our genetic amkeup makes individuals both vulnerable to repeating the behaviour of past generations. However, treatment of the condition and surrounding individuals with people in their intimate world who have different life experiences and personal histories, i.e., those who have acquired respectful relationship habits, can have a positive impact on the individuals’ capacity to change their learned negative behaviours. In conclusion, the work on intimate civility as a potential concept to alleviate rage in human relationships has hardly begun. The decalogue provides a checklist that indicates the necessity of ‘intersectionality’ — where the concepts of intimate civility connect to many points within the public/private and personal/political domains. Any analysis of intimacy must reach further than prepositions tied to social construction and attachment theory (Fonagy), to include current understandings of trauma and inter-generational violence and the way these influence people’s ability to act in healthy and balanced interpersonal relationships. While not condoning violent acts, locating the challenges to intimate civility on both personal and societal levels may leverage a compassionate view of those caught up in interpersonal violence. The human condition demands that we continue the struggle to meet the challenges of intimate civility in our personal actions with others as well as the need to replicate civil behaviour throughout all societies. ReferencesBowlby, John. Attachment and Loss. Vol. 3. New York: Basic Books, 1980.Carter, Stephen. Civility: Manners, Morals and the Etiquette of Democracy. New York: Basic Books, 1998.Dallos, Rudi, and Ros Draper. An Introduction to Family Therapy: Systemic Theory and Practice. 2nd ed. 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