Sense Of Responsibility For Others Research Articles

Research on Political Ethical Alienation in the Space of the Other Starting from Adolf Eichmann

Modern anthropology and spatial politics advocate understanding and studying the other, reflecting on oneself through the other. Great eras demand both theoretical and practical innovation, and political ethics should never be metaphysical in the ivory tower. This article takes the relevant events of Adolf Eichmann, a high-ranking Nazi official during World War II, who indiscriminately massacred numerous Jews, as an example. It reflects and analyzes the breakdown of value rationality and the disregard and trampling of moral ethics under fascist authoritarianism during World War II. Combining relevant behavioral experiments, the study explores the causes of alienation from the perspectives of alienated subjects, motives, and opportunities. This leads to a discussion of solutions to ethical alienation in the process of social development, proposing ideas for overcoming potential political ethical dislocation through emphasis on quality education, balancing social systems and ethical morals, and calling for collective reflection and nurturing a sense of responsibility for others. Maintaining a clear self-awareness under the control of desires in the high-tech era is conducive to avoiding the quagmire of alienation and provides warnings and development ideas for the long-term development of our countrys politics.

INVESTIGATION ON MEDICAL STUDENTS’ SENSE OF SOCIAL RESPONSIBILITY AND ANALYSIS OF EMOTIONAL BEHAVIOR CHANGES -- A CASE STUDY OF COLLEGE STUDENTS IN HEFEI

INVESTIGATION ON MEDICAL STUDENTS’ SENSE OF SOCIAL RESPONSIBILITY AND ANALYSIS OF EMOTIONAL BEHAVIOR CHANGES -- A CASE STUDY OF COLLEGE STUDENTS IN HEFEI

Assessing Positive Posttraumatic Changes Among Professionals Working With Trauma Victims: The Secondary Posttraumatic Growth Inventory

By providing constant help to trauma victims, the helpers themselves run the risk of secondary traumatization. As a rule, research focuses on the negative consequences of secondary trauma. Meanwhile, there are also positive changes in the form of Secondary Posttraumatic Growth (SPTG). The present study describes the design and testing of a new tool for measuring SPTG. Thirty items were presented to employees from five different professions constantly working with trauma victims (N = 580). A 4-factor solution (PCA) turned out to be clear and unambiguously interpretable. After excluding items based on their component loading and redundancy, the tool was pared down to 12 items. A separate sample used in confirmatory factor analysis (CFA) yielded good fit indexes. The four dimensions were given the following designations: 1. New challenges and an increase in professional competences, 2. Increase in spiritual experiences and a greater sense of responsibility for others, 3. Greater confidence in oneself and appreciating life, 4. Increased acceptance and actions for others. Cronbach’s alpha was .90. The inventory demonstrated high stability, as indicated by the two-month test–retest stability value (.78). The theoretical validity was estimated by comparing SPTGI scores with other measures which should be associated with secondary positive changes. The SPTGI is a new, reliable, and valid instrument for measuring positive posttraumatic changes among professionals exposed to secondary trauma. It can be useful in scientific research and in clinical practice.

The experience of the self in Canadian youth living with anxiety: A qualitative study.

BackgroundAnxiety can create serious disruption in the life and mind of youth who are affected. Youth living with anxiety suffer a wealth of physical and psychological challenges, yet little is known about how anxiety influences the sense of the self. The purpose of this research was to explore the experience of the self in a sample of Canadian youth living with anxiety.Materials and methodsThe qualitative research approach of hermeneutic phenomenology was used. The sample consisted of 58 Canadian youth with anxiety, 44 females and 14 males between the ages of 10 and 22. Youth took part in open-ended interviewing, ecomaps, and photovoice. Data analysis followed a staged process, informed by Max van Manen. All sources of data were included in the analysis to form thematic statements.ResultsEntering into the lifeworld of youth revealed that they suffered deeply. A fractured sense of self underlined their experience, setting up for a great deal of self-scrutiny and a lack of self-compassion. They experienced a profound sense of responsibility for others at the loss of being-there-for-oneself. Navigating their social sphere presented an additional challenge. However, youth were genuinely interested in self-discovery through awareness and reflection.ConclusionsThe phenomenological accounts by youth on living with anxiety reinforce the challenges they experienced within themselves that give rise to a great deal of inner turmoil. Care and support to youth with anxiety requires an understanding of the ways in which the self may be fractured by their experiences with anxiety. Providing young people with an opportunity to share with others who had similar lived experiences can serve to contribute to a sense of healing for youth, while also providing a safe space in which young people can let down their guard and openly acknowledge or share their experiences without fear of stigmatization.

The White Racial Affect Scale (WRAS): A Measure of White Guilt, Shame, and Negation

The construct White guilt is typically motivated by the recognition of unearned and unfair racial privileges, the acknowledgement of personal racist attitudes or behavior, and/or the sense of responsibility for others’ racist attitudes or behavior. Empirical and conceptual work suggests mixed consequences of White guilt: it may correspond with antiracist attitudes and behavior, but it may also motivate defensiveness and disengagement. We addressed weaknesses in existing psychometric tools used to measure White guilt by synthesizing approaches from the literature on White racial emotions and self-conscious affect, and by attempting to distinguish between White guilt and shame. The results of Study 1 yielded a three-factor structure of White Guilt, Negation, and White Shame, and provided initial support for construct validity. In Study 2, a confirmatory factor analysis provided mixed support for a three-factor structure. In Study 3, our results suggest test-retest reliability over two weeks.

A Study on the Cooperative Learning Experience of Undergraduate Students Participating in Liberal Arts Class

이 연구는 I대학의 교양과목 ‘다문화사회와 다문화교육’을 수강한 대학생들을 대상으로 역할놀이를 통한 협동학습 경험의 의미를 탐색한 연구이다. 연구방법은 온라인수업과 오프라인 수업을 동시에 진행하면서 온라인수업에서 배운 이론을 오프라인 수업인 역할놀이를 통해 배운 지식을 심화 발전시켜 현실적으로 체험할 수 있도록 하였다. 이 과정에서 수업참여일지, 설문지, 저널, 역할 대본 등을 자료로 수집하여 참여자들이 그룹별 사례에서 나타난 개인의 경험의 의미를 분석하기 위해 사례연구와 현상학적 연구방법을 함께 적용하여 분석하였다. 연구결과에서 협동학습 경험의 의미를 모두 세 가지 주제 범주, 즉 상호적 관계로서의 협력, 도덕적 의무감, 화합과 공존을 위한 실천으로 구분하였다. 첫째, 상호적 관계로서 서로 의존하고 협력하면서 참여와 소통 그리고 긍정적 상호작용이 나타났으며 둘째, 개인적 책무성에서 도덕적인 의무감을 알 수 있었다. 개별학습보다는 ‘책임감’이라는 무게를 느끼고 있었고, 이를 통해 자아성찰과 역할에 대한 책임, 타자에 대한 책임의식을 보여주었다. 셋째, 개인 간 상호교류에서 화합과 공존을 위한 실천으로 나타났다. 즉, 서로의 생각을 교환하고 표현함으로서 언어적 상호작용을 통해 화합과 공존을 위한 사회적 상호작용이 일어나고 있음을 알 수 있다. 즉, 협동학습에서 나타나는 도덕적인 의무감은 공존하는 사회를 만들어가는 초석이 된다는 점, 협동학습은 화합과 공존을 위한 실천의 장이라는 점을 시사하고 있다.The purpose of this study was to investigate the meaning of cooperative learning experience through role play among undergraduate students who took the liberal arts course related to multicultural education of I university. In order to achieve this aim, the study adapted a case study with the phenomenological research methods. The study collected diaries, questionnaires, journals, and role scripts. The study then analyzed the implications of case studies from research participants. The results are as follows. First, there was participation, communication, and positive interactions as mutual dependence and cooperation. Second, moral sense of duty was found in personal accountability. The project acknowledged the weight of “responsibility” rather than individual learning, and results showed responsibility for self-reflection and role, and sense of responsibility for others. Third, the project appeared as practice for harmony and coexistence in mutual exchange of individuals. In other words, the study found that social interactions for harmony and coexistence were taking place through linguistic interaction by exchanging and expressing each other ’s thoughts. The meaning of cooperative learning experience was divided into three categories: collaboration as a mutual relationship, moral sense of duty, and practice for harmony and coexistence. In conclusion, the moral sense of duty in cooperative learning is a cornerstone of coexistence in society, and cooperative learning is a place of practice for harmony and coexistence.

Power and perspective-taking: A critical examination

The current analysis examines the relationship between power and perspective-taking. We review the literature and note four findings. First, multiple theories predict that power decreases perspective-taking. Second, consistent with these theories, numerous labs have found that power reduces perspective-taking and a concern for others. Third, we note one lab found contradictory results where power increased perspective-taking. Fourth, subsequent theoretical perspectives have proposed a moderated effect of power on perspective-taking—power increases perspective-taking when the powerful experience a sense of responsibility for others—that has been supported by many research labs. We also discuss why the Many Labs 3 (ML3) did not replicate an effect of power on perspective-taking using the sarcasm-interpretation paradigm (Keysar, 1994). Although it is possible that power does not produce a reliable effect in this particular paradigm, another potential explanation is that the ML3 set-up, where ten experiments and ten individual difference measures were completed in 30 minutes, may have limited participants' depth of information processing, which is crucial in this paradigm. An examination of the ML3 means compared to the original means offers support for this possibility. We call for future research to explore when power does and does not increase a focus on others.

Prosocial growth during college: Results of a national study

Ethical growth and prosocial development are increasingly salient learning outcomes in higher education. Previous research has shown that the traditional college years facilitate moral development, especially with respect to moral reasoning. This research examined the impact of college experiences on students’ sense of active responsibility for others—prosocial orientation—via a longitudinal, multi-institutional design through the Spirituality and Higher Education project at University of California, Los Angeles. Data from over 14,000 undergraduates show that key college experiences predict growth on prosocial outcomes. Especially salient predictors include active forms of learning, engagement with diversity and other means by which students encounter multiple perspectives. Implications for higher education are discussed.

Uneasy lies the head that wears the crown: The link between guilt proneness and leadership.

We propose that guilt proneness is a critical characteristic of leaders and find support for this hypothesis across 3 studies. Participants in the first study rated a set of guilt-prone behaviors as more indicative of leadership potential than a set of less guilt-prone behaviors. In a follow-up study, guilt-prone participants in a leaderless group task engaged in more leadership behaviors than did less guilt-prone participants. In a third, and final, study, we move to the field and analyze 360° feedback from a group of young managers working in a range of industries. The results indicate that highly guilt-prone individuals were rated as more capable leaders than less guilt-prone individuals and that a sense of responsibility for others underlies the positive relationship between guilt proneness and leadership evaluations.

Uneasy Lies the Head that Wears the Crown: The Link between Guilt-Proneness and Leadership

We propose that guilt proneness is a critical characteristic of leaders and find support for this hypothesis across 3 studies. Participants in the first study rated a set of guilt-prone behaviors as more indicative of leadership potential than a set of less guilt-prone behaviors. In a follow-up study, guilt-prone participants in a leaderless group task engaged in more leadership behaviors than did less guilt-prone participants. In a third, and final, study, we move to the field and analyze 360° feedback from a group of young managers working in a range of industries. The results indicate that highly guilt-prone individuals were rated as more capable leaders than less guilt-prone individuals and that a sense of responsibility for others underlies the positive relationship between guilt proneness and leadership evaluations.

It's Not Burnout, It's More: Queer College Activists of Color and Mental Health

A phenomenological study of the experiences of self-identified queer activists of color revealed how they coped with the competing demands of academics, family, and activism. While participants exhibited innumerable strengths, they often contended with external and internal pressures, limited social support, poor boundaries, and lack of self-care. The absence of social support, in conjunction with poor self-care, a heightened sense of responsibility for others, and multiple minority identity explorations, left college student activists experiencing burnout, compassion fatigue, and in some cases suicidal ideation.

Affect and an Effective Online Therapeutic Community

Affect and an Effective Online Therapeutic Community