AMATORICS
Agape
A mental pattern that is responsible for the perception and manifestation of help in relationships with other people. It can manifest itself as support and care for yourself and others. Agape defines how a person helps and supports other people.
In the case of the first leading function, it creates a personality type - a Practitioner. Practice and Agape are connected through the embodiment of unconditional love in everyday actions and behaviors. This is the desire for the good, the benefit, the expression of unselfish love, which does not depend on conditions and expectations.
In the case of the first leading function, it creates a personality type - a Practitioner. Practice and Agape are connected through the embodiment of unconditional love in everyday actions and behaviors. This is the desire for the good, the benefit, the expression of unselfish love, which does not depend on conditions and expectations.
The concept of Agape occupies a special place in the history of thought, differing from Eros, Filia and Storge. Although the word's roots go back to ancient Greek, where it could have meant simply affection or favor, it gained its true depth and specificity much later, especially in the New Testament and Christian traditions. It was here that Agape began to denote the highest form of love – unselfish, unconditional, sacrificial love, similar to the love of God for man and the love commanded to people in relation to God and their neighbors. This is a love that does not depend on the merits of the object of love and does not seek its own benefit. It is active, active, and manifests itself in care, service, and charity. Unlike Eros, it is devoid of passion and egocentrism; unlike Filia, it does not require reciprocity or equality; unlike Storge, it is not limited to natural ties. Agape is a universal, consciously chosen form of love aimed at the benefit of another.
In Carl Jung's psychology, Agape, like other specific forms of love, is not a central term. Nevertheless, the very essence of Agape – selfless care, altruism, the ability to give for the sake of another, the connection with the highest values – is reflected in his teachings. Such love can be seen as a manifestation of an integrated personality that has reached a high level of individuation, where egocentric motives give way to transpersonal values and a sense of connection with the collective unconscious or the archetype of the Self. The ability to Agape can be associated with developed ethical functions, positive aspects of the anima/animus (as a caring, giving principle) and the ability to see in another person not only an object to satisfy their needs, but also a valuable person in itself. Agape means going beyond the personal ego and serving something bigger.
Amatorics includes Agape in its structure as one of the four key patterns and functions responsible for the perception and manifestation of help, support and care (both for others and for yourself). Amatorika emphasizes the practical, active aspect of Agape-it is love expressed through concrete actions of help and care. The position of Agape in the psychotype (Ego, Persona, Shadow, Anima) determines how confidently and actively a person shows this practical concern, how he treats help (as his strong point or as a zone of vulnerability) and what role it plays in his system of relationships. Unlike Eros (attraction), Filia (friendship), and Storge (direction), Agape focuses on meeting needs and providing real support. Thus, Amatorika translates the deep philosophical and theological concept of Agape into the language of modern personality psychology, making it measurable and analyzed within the framework of an individual psychotype.
In Carl Jung's psychology, Agape, like other specific forms of love, is not a central term. Nevertheless, the very essence of Agape – selfless care, altruism, the ability to give for the sake of another, the connection with the highest values – is reflected in his teachings. Such love can be seen as a manifestation of an integrated personality that has reached a high level of individuation, where egocentric motives give way to transpersonal values and a sense of connection with the collective unconscious or the archetype of the Self. The ability to Agape can be associated with developed ethical functions, positive aspects of the anima/animus (as a caring, giving principle) and the ability to see in another person not only an object to satisfy their needs, but also a valuable person in itself. Agape means going beyond the personal ego and serving something bigger.
Amatorics includes Agape in its structure as one of the four key patterns and functions responsible for the perception and manifestation of help, support and care (both for others and for yourself). Amatorika emphasizes the practical, active aspect of Agape-it is love expressed through concrete actions of help and care. The position of Agape in the psychotype (Ego, Persona, Shadow, Anima) determines how confidently and actively a person shows this practical concern, how he treats help (as his strong point or as a zone of vulnerability) and what role it plays in his system of relationships. Unlike Eros (attraction), Filia (friendship), and Storge (direction), Agape focuses on meeting needs and providing real support. Thus, Amatorika translates the deep philosophical and theological concept of Agape into the language of modern personality psychology, making it measurable and analyzed within the framework of an individual psychotype.
Description by function
- 1The First AgapeAgape in the position of the first function makes its owner a confident assistant. Such a person clearly understands how to help in a relationship. He understands the meaning of the help he provides. Strives to confidently and clearly care for relationships.Owners of the First Agape Tree confidently take care of themselves and those they love. They try to provide and help as much as they can. In this they realize their own personality, show their personal authority. The first function is confident, dominating, sometimes sharp and wants to push the situation for itself.
As a rule, they have no doubts about how to help. They are happy to be interested in the field in which they can be useful. If they see a danger, they can impose their own help, insist on it. They may be offended if their active help is rejected.
They prefer to make their own decisions about how to take care of and help. Disputes about how this should be done are perceived with hostility. Constant whims can exhaust them, they may not notice subtle signals for help. It is better for them to say directly what exactly they can help you with. - 2Second AgapeAgape in the second position of the function sets up a person for mutual care in a relationship. Such a person shows concern in a creative way. When it comes, it is important that we meet it halfway. Such Agape is able to find a way out of a difficult situation, can find a personal approach to a person.Owners of the Second Agape are extremely diligent in caring for others. They love to support and help, just ask for it. But this does not mean that they are like a horse that can be harnessed and ridden. They help with small things and ordinary things, but in global things they will think about what they will get in return. We can say that they are interested in mutual help and care, and such a balance is important in relationships. Only when they are very much in love or in love can their care be unusually generous. They are able to give a lot by devoting their lives to another person.
The second function is creative and instrumental. A person accumulates experience about how to take care, his imagination in this area works extremely actively. This ability makes it possible to find a way out of difficult life situations. They can distinguish what kind of help is needed in a particular situation. They will not help if they understand that they are not experts in a particular field. If the owner of the Fourth function can easily respond to a request for help, then the Second Agape has a more serious approach to business. Although they sometimes don't mind taking a chance and getting a new experience.
The second Agape allows its owner to acquire many useful things. Here you can find construction tools that are necessary for business. Or a first-aid kit that contains the most necessary medicine. Personal experience for them is not an empty phrase, but the knowledge that in life events tend to repeat themselves and you need to be ready, be alert. However, they themselves are not averse to modeling some situation, adding fuel to the fire of relationships in order to stir up in them the need to help and take care of each other.
Agape (like other types of love) is not always expressed in any specific actions. People often just discuss, fantasize and communicate on this topic. Of course, this is not obvious, veiled. But if you look closely at the conversation between the two procedural owners of Agape, you can see that their conversation is often filled with this type of love. It is viewed in various situations, facts, and phenomena. - 3Third AgapeAgape in the third position makes a person dependent on the quality of care and assistance shown. If a person is shown too confident or unclear care, then the person's self-esteem begins to suffer. The owner of the Third Agape may periodically doubt how to take care of the relationship.If the Third Filia is an inner hermit, the Third Eros is an inner loner, and the Third Storge is an inner lost one, then the Third Agape is an inner whim. Call at one o'clock in the morning to "pick me up from the shop", because I can't, but not because I can't, in fact I can, but just want to get the care that I so eternally miss. And if I see that people around me need help, at first there will be indignation, why can't they take care of themselves? Why are people so helpless? And, finally, there may come a time when he will take care of them himself, so long as his third function does not hurt. Self-esteem falls when there is no adequate help from other people, and the person learns to give himself pleasure.
The third Agape in relationships with other people will always lack real, authentic depth. No less painful are the moments when you need to take a break from the hustle and bustle, work, headache, but there is no understanding of how to really relax. And the third Agape rushes for help to the closest environment and it turns out that everyone has their own methods, but none of them is suitable, but causes even more irritation.
As a result, the weekend is coming to an end, and you are still tired of life. And time is wasted. And a person lives and cannot understand what it is that hurts him all the time, what bothers him so much. And it comes to the conclusion that it needs to do everything necessary to fix this, but it does what the First Function sets as its goal (Philia – more interaction, Eros – more sympathy, Storge – more directions), and the second function will help.
Yes, this is a classic way to raise your self-esteem, to distract yourself from painful perceptions, but this method does not solve the real problem. And how to solve it? Engage in "hardening" the third function, overcoming pain? This option is not suitable for everyone. Another solution is to know and understand exactly why you are so concerned and not make an internal scandal about it. It so happens that because of a misunderstanding, anxiety grows even more, but the light can also illuminate the darkness of thousands of years. And taking advantage of the fact that a piece of consciousness begins to penetrate the realm of the unconscious, you can begin to manage your anxiety, your ideas about yourself and the world around you. And now the ideal partner is no longer needed, because there is a sense of one's own inner strength and capabilities, there is a sense of freedom and flight. It comes to understand that external dividends (entertainment, money) are only a short-term pill, and only you yourself, alone with yourself, aware of your inner world, can learn to accept yourself and this strange dissatisfaction.
Of course, the presence of a Third Agape does not make a person helpless. He can get together and do whatever he wants. In addition, the third function is super processional, it seeks to prove that it can do a lot. Another issue is that her process is somewhat painful on the surface, and her requests can be quite specific.
Relationships with the opposite sex can be complicated because of such specific requests. A partner who helps rather than criticizes their decisions is always desirable. The third Agape seeks to improve relations, trying to do it gently, but the world around them does not always agree and does not go to the meeting, behaves in its own way and is not tactful enough.
If women with the Third Agape are almost an eternal topic about everyday whims, then men hide their really innermost thoughts from the world around them in every possible way. It is almost impossible to find out from them the real reason for their dissatisfaction, they will always turn the topic to questions of their skills and achievements, leaving their dissatisfaction "overboard" of their own attention. But if you focus your view on their problems through the concept of the Third Agape, then many questions become obvious and understandable. Another question is how to help them? First, go to them for a meeting, secondly, do not criticize their decision, and thirdly, it is advisable not to get involved with them in the search for a "solution" to the problem, because they will never be able to solve what really bothers them, since this is already a matter of spiritual self-development, and the other person – this is always a different person, with their own interests and ideas. - 4Fourth AgapeAgape in the fourth position allows a person to freely help in relationships. But the owner of such Agape rather wants to get help in the relationship. Especially from those who show confident care. It can be difficult for the owner of such Agape to constantly take care of himself and others. They can help, but they don't like to do it all the time.Agape in the fourth position allows a person to freely help in relationships. But the owner of such Agape rather wants to get help in the relationship. Especially from those who show confident care. It can be difficult for the owner of such Agape to constantly take care of himself and others. They can help, but they don't like to do it all the time.
The role of the Fourth Agape is to make sure that caring in relationships develops, but not in the form of a process, as in the third function, but in the form of specific global results. A person demands the best conditions for himself - he is looking for someone who can give him this, or he learns to take care of himself, depending on his own views, abilities, and character. Weak people complain that there are no people around who can take care of them, and strong people get such care for themselves and get pluses for the fourth function.
As a carrier of the fourth function, I have always admired doctors and rescuers. People who devoted their lives to caring for others didn't just help, but did it professionally. They are also admired by those whose strength of character allows them to engage in charity work. Interestingly, among my friends, I always pay attention to how a person cares about others. For example, how they mentally support or physically notice the other's need for such support.
This is a somewhat paradoxical situation. I know how it is necessary, but I don't want to implement this knowledge in full, in all the necessary nuances. The function seems like a dummy for the person himself, but it really has a huge impact on his life. I know what food is healthy, I know what clothes are comfortable, I know that I need to lead an active lifestyle - I realize all this for myself and enjoy it. However, I notice that I do it casually... and you see, I didn't do my exercises properly, skipped dinner, ate sandwiches, sat up too long at the computer and went to bed late.
Scientific base
Agape, as a fundamental type of love and affection, has long been actively studied in various scientific disciplines, including psychology, sociology, anthropology and neuroscience. There is a vast body of scientific research, accumulated over decades, that explores love-care (Agape), including their psychological mechanisms, social manifestations, evolutionary roots, and neurobiological underpinnings.
La littérature scientifique:
1. Corrélats neuraux de:
The neural basis of altruistic punishment (de Quervain DJ, Fischbacher U, Treyer V, et al., 2004). Science.
Résumé: une Étude utilisant la TEP montre que la punition des délinquants de normes sociales (un acte qui peut être considéré comme une manifestation de l'altruisme, visant au maintien de la justice) pour activer les zones du cerveau liées au système de rémunération (дорсальный striatum).
Mots-clés: altruism, punishment, fMRI, le striatum, reward system, social norms.
Empathy and compassion: neural and behavioral underpinnings (Singer T, Klimecki OM., 2014). Current Opinion in Behavioral Sciences.
Présentation: "L'article traite de neurones et comportementaux de base de l'empathie et de la compassion. Souligne la différence entre l'empathie (la séparation des sentiments de l'autre) et la compassion (sens de soins et le désir d'aider), et de leurs différents corrélats neuraux.
Mots-clés: l'empathie, compassion, de l'irmf, ACC, insula, mirror neurons.
The Altruistic Brain: How We Are Good Naturally (Marsh, A. A., 2015).
Résumé: "L'article avec l'utilisation de la neuro-imagerie, soulignant le rôle de амигдалы et d'autres domaines dans альтруистическом comportement.
Mots-clés: altruism, brain, amygdala, fMRI, un comportement prosocial.
From Empathy to Altruism: Neural and Social Perspectives (Hein, G., & Singer, T., 2008)
Présentation
Mots-clés: empathy, altruism, de la neurologie, social psychology, l'irmf.
2. Neurochimiques modèles:
Oxytocin increases trust in humans (Kosfeld M, Heinrichs M, Zak PJ, Fischbacher U, Fehr E., 2005). Nature.
Résumé: l'Étude montre que интраназальное introduction de l'ocytocine augmente le niveau de confiance dans les jeux économiques, ce qui peut contribuer à просоциальному comportement.
Mots-clés: oxytocin, trust, social behavior, economic game.
Oxytocin and the neurobiology of comportement prosocial (Bartz JA, Zaki J, Bolger N, Ochsner KN., 2011). Trends in Cognitive Sciences.
Vue d'ensemble: une Revue de la littérature, analyse le rôle de l'ocytocine.
Mots-clés: oxytocin, comportement prosocial, social cognition, la confiance, l'empathie.
The compassionate brain: humans detect and respond to others' suffering (Klimecki OM, Leiberg S, Lamm C, Singer T., 2013). Social Cognitive and Affective Neuroscience.
Résumé: l'Effet de la compassion et de la formation.
Mots-clés: compassion, l'empathie, suffering, fMRI, ACC, l'îlot.
3. Hormonaux modèles:
Prosociality: Hormonal and Epigenetic Underpinnings (Weisman, O., & Feldman, R., 2021). Biological Psychiatry.
Résumé: une Discussion sur le rôle des hormones ocytocine, vasopressine, ainsi que les mécanismes épigénétiques dans просоциальном comportement.
Mots-clés: prosociality, national, oxytocin, la vasopressine, l'epigenetics.
The association between salivary de cortisol and prosocial behavior in children: The moderating role of emotional intensity (Yang, X., Wu, X., & Zhou, Z., 2017). Psychoneuroendocrinology.
Résumé: le Cortisol et просоциальное comportement.
Oxytocin-enforced norm compliance reduces xenophobic outgroup rejection (Stallen M, De Dreu CK, Shalvi S, Smidts A, Sanfey AG., 2012). Proceedings of the National Academy of Sciences.
Résumé: L'Ocytocine.
Mots-clés: oxytocin, norm compliance, xenophobia, outgroup rejection.
4. Biologiques modèles:
The evolution of empathy (de Waal FBM., 2008). Greater Good.
Résumé: décrit l'évolution de l'empathie chez les animaux et l'homme, souligne son rôle dans le comportement social et de la coopération.
Mots-clés: empathy, evolution, social behavior, cooperation, primates.
Cooperation, Prosocial Behavior, and Altruism. (Warneken, F., 2015). Current Opinion in Psychology.
Présentation
Mots-clés: coopération, comportement prosocial, altruism, development, children.
The origins of human prosociality (Tomasello M., 2009). In: The Moral Brain: Essays on the Evolutionary and Neuroscientific Aspects of de la Moralité.
Résumé: aspects Évolutifs de l'altruisme.
Mots-clés: Prosociality, evolution, altruism, de la moralité, cooperation, humans, chimpanzees
5. Sociaux d'implication:
The compassion gap in American poverty policy (Stoesz D., Lettre HJ., 2017). Social Work.
Résumé: présente le rôle de l'empathie dans l'élaboration de la politique sociale.
Mots-clés: Compassion, l'Empathie, Altruism, Poverty, Social Policy
Altruism in humans (Batson CD., 2011). Oxford University Press.
Livre (vue d'ensemble): une Vaste revue de la recherche de l'altruisme chez l'homme, examine les mécanismes psychologiques, les facteurs qui influent sur le comportement altruiste, et ses conséquences sociales.
Mots-clés: altruism, comportement prosocial, empathie, compassion, helping behavior, social psychology.
Comportement Prosocial increases perceptions of meaning in life (Stavrova O, Luhmann M., 2016). Journal of Personality and Social Psychology.
Résumé: une Étude montrant que просоциальное comportement (aider les autres) est associée à une augmentation de la sensation du sens de la vie.
Mots-clés: comportement prosocial, helping behavior, meaning in life well-being.
De volontarisme and mortality among the community-dwelling elderly (Musick MA, Herzog AR, House JS., 1999). The Journals of Gerontology Series B: Psychological Sciences and Social Sciences.
Résumé: l'Effet de bénévolat.
Mots-clés: volontarisme, mortality, elderly, engagement social, la santé.
6. Cliniques d'implication:
Le déficit d'empathie lors de la psychopathie: une présentation et le programme de recherche sur l'avenir (Meffert H., Газзола Siècle, den Boer I. A., Бартельс A. A., Кейзерс K., 2013). La structure et la fonction du cerveau.
Un examen. L'examen de la carence de l'empathie.
Mots-clés: l'empathie, психопатия, le trouble de personnalité antisociale, le cerveau, FMRI, revue.
La thérapie axée sur la compassion: une présentation de l'approche et des preuves (Gilbert P., 2020). La psychologie et de la psychothérapie: la théorie, la recherche et la pratique.
Présentation
Mots-clés: thérapie axée sur la compassion, CFT, la compassion, la compassion pour soi, santé mentale, psychothérapie.
L'exercice de la compassion: considérations cliniques et les directions d'avenir (J. Kirby.N., 2017). La psychothérapie.
Résumé: les Méthodes de développement de la compassion.
Mots-clés: compassion, training, clinical practice, psychotherapy, well-being.
The neural basis of altruistic punishment (de Quervain DJ, Fischbacher U, Treyer V, et al., 2004). Science.
Résumé: une Étude utilisant la TEP montre que la punition des délinquants de normes sociales (un acte qui peut être considéré comme une manifestation de l'altruisme, visant au maintien de la justice) pour activer les zones du cerveau liées au système de rémunération (дорсальный striatum).
Mots-clés: altruism, punishment, fMRI, le striatum, reward system, social norms.
Empathy and compassion: neural and behavioral underpinnings (Singer T, Klimecki OM., 2014). Current Opinion in Behavioral Sciences.
Présentation: "L'article traite de neurones et comportementaux de base de l'empathie et de la compassion. Souligne la différence entre l'empathie (la séparation des sentiments de l'autre) et la compassion (sens de soins et le désir d'aider), et de leurs différents corrélats neuraux.
Mots-clés: l'empathie, compassion, de l'irmf, ACC, insula, mirror neurons.
The Altruistic Brain: How We Are Good Naturally (Marsh, A. A., 2015).
Résumé: "L'article avec l'utilisation de la neuro-imagerie, soulignant le rôle de амигдалы et d'autres domaines dans альтруистическом comportement.
Mots-clés: altruism, brain, amygdala, fMRI, un comportement prosocial.
From Empathy to Altruism: Neural and Social Perspectives (Hein, G., & Singer, T., 2008)
Présentation
Mots-clés: empathy, altruism, de la neurologie, social psychology, l'irmf.
2. Neurochimiques modèles:
Oxytocin increases trust in humans (Kosfeld M, Heinrichs M, Zak PJ, Fischbacher U, Fehr E., 2005). Nature.
Résumé: l'Étude montre que интраназальное introduction de l'ocytocine augmente le niveau de confiance dans les jeux économiques, ce qui peut contribuer à просоциальному comportement.
Mots-clés: oxytocin, trust, social behavior, economic game.
Oxytocin and the neurobiology of comportement prosocial (Bartz JA, Zaki J, Bolger N, Ochsner KN., 2011). Trends in Cognitive Sciences.
Vue d'ensemble: une Revue de la littérature, analyse le rôle de l'ocytocine.
Mots-clés: oxytocin, comportement prosocial, social cognition, la confiance, l'empathie.
The compassionate brain: humans detect and respond to others' suffering (Klimecki OM, Leiberg S, Lamm C, Singer T., 2013). Social Cognitive and Affective Neuroscience.
Résumé: l'Effet de la compassion et de la formation.
Mots-clés: compassion, l'empathie, suffering, fMRI, ACC, l'îlot.
3. Hormonaux modèles:
Prosociality: Hormonal and Epigenetic Underpinnings (Weisman, O., & Feldman, R., 2021). Biological Psychiatry.
Résumé: une Discussion sur le rôle des hormones ocytocine, vasopressine, ainsi que les mécanismes épigénétiques dans просоциальном comportement.
Mots-clés: prosociality, national, oxytocin, la vasopressine, l'epigenetics.
The association between salivary de cortisol and prosocial behavior in children: The moderating role of emotional intensity (Yang, X., Wu, X., & Zhou, Z., 2017). Psychoneuroendocrinology.
Résumé: le Cortisol et просоциальное comportement.
Oxytocin-enforced norm compliance reduces xenophobic outgroup rejection (Stallen M, De Dreu CK, Shalvi S, Smidts A, Sanfey AG., 2012). Proceedings of the National Academy of Sciences.
Résumé: L'Ocytocine.
Mots-clés: oxytocin, norm compliance, xenophobia, outgroup rejection.
4. Biologiques modèles:
The evolution of empathy (de Waal FBM., 2008). Greater Good.
Résumé: décrit l'évolution de l'empathie chez les animaux et l'homme, souligne son rôle dans le comportement social et de la coopération.
Mots-clés: empathy, evolution, social behavior, cooperation, primates.
Cooperation, Prosocial Behavior, and Altruism. (Warneken, F., 2015). Current Opinion in Psychology.
Présentation
Mots-clés: coopération, comportement prosocial, altruism, development, children.
The origins of human prosociality (Tomasello M., 2009). In: The Moral Brain: Essays on the Evolutionary and Neuroscientific Aspects of de la Moralité.
Résumé: aspects Évolutifs de l'altruisme.
Mots-clés: Prosociality, evolution, altruism, de la moralité, cooperation, humans, chimpanzees
5. Sociaux d'implication:
The compassion gap in American poverty policy (Stoesz D., Lettre HJ., 2017). Social Work.
Résumé: présente le rôle de l'empathie dans l'élaboration de la politique sociale.
Mots-clés: Compassion, l'Empathie, Altruism, Poverty, Social Policy
Altruism in humans (Batson CD., 2011). Oxford University Press.
Livre (vue d'ensemble): une Vaste revue de la recherche de l'altruisme chez l'homme, examine les mécanismes psychologiques, les facteurs qui influent sur le comportement altruiste, et ses conséquences sociales.
Mots-clés: altruism, comportement prosocial, empathie, compassion, helping behavior, social psychology.
Comportement Prosocial increases perceptions of meaning in life (Stavrova O, Luhmann M., 2016). Journal of Personality and Social Psychology.
Résumé: une Étude montrant que просоциальное comportement (aider les autres) est associée à une augmentation de la sensation du sens de la vie.
Mots-clés: comportement prosocial, helping behavior, meaning in life well-being.
De volontarisme and mortality among the community-dwelling elderly (Musick MA, Herzog AR, House JS., 1999). The Journals of Gerontology Series B: Psychological Sciences and Social Sciences.
Résumé: l'Effet de bénévolat.
Mots-clés: volontarisme, mortality, elderly, engagement social, la santé.
6. Cliniques d'implication:
Le déficit d'empathie lors de la psychopathie: une présentation et le programme de recherche sur l'avenir (Meffert H., Газзола Siècle, den Boer I. A., Бартельс A. A., Кейзерс K., 2013). La structure et la fonction du cerveau.
Un examen. L'examen de la carence de l'empathie.
Mots-clés: l'empathie, психопатия, le trouble de personnalité antisociale, le cerveau, FMRI, revue.
La thérapie axée sur la compassion: une présentation de l'approche et des preuves (Gilbert P., 2020). La psychologie et de la psychothérapie: la théorie, la recherche et la pratique.
Présentation
Mots-clés: thérapie axée sur la compassion, CFT, la compassion, la compassion pour soi, santé mentale, psychothérapie.
L'exercice de la compassion: considérations cliniques et les directions d'avenir (J. Kirby.N., 2017). La psychothérapie.
Résumé: les Méthodes de développement de la compassion.
Mots-clés: compassion, training, clinical practice, psychotherapy, well-being.