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This PRISMA scoping review identifies the emerging evidence on the relationship between the philosophy of ubuntu and the principles of inclusive education. The searches in this scoping review were conducted in AERD, Scopus, BASE EBSCO Host and Google Scholar to find the relationship between the philosophy of ubuntu as an African traditional knowledge system and the principles of inclusive education. Seven of the studies were included from a total of 134 articles published in Africa from January 2021 to December 2022 in English. Articles were excluded from review if they were published outside Africa, not in English, and from the period before January 2021. Data were thematically analysed following the thematic approach by Braun and Clarke (2021). Results organised by themes indicate that there is a very strong relationship between the philosophy of ubuntu and the principles of inclusive education. The thematic data analysis in this study indicated that both the philosophy of ubuntu and the principles of inclusive education are based on 1) equality, 2) unconditional acceptance, 3) enabling learning environment, and 4) respect for human diversity. The implication of this study is the recognition and adoption of the philosophy of ubuntu at inclusive education systems in Africa. [ABSTRACT FROM AUTHOR]

This PRISMA scoping review identifies the emerging evidence on the relationship between the philosophy of ubuntu and the principles of inclusive education. The searches in this scoping review were conducted in AERD, Scopus, BASE EBSCO Host and Google Scholar to find the relationship between the philosophy of ubuntu as an African traditional knowledge system and the principles of inclusive education. Seven of the studies were included from a total of 134 articles published in Africa from January 2021 to December 2022 in English. Articles were excluded from review if they were published outside Africa, not in English, and from the period before January 2021. Data were thematically analysed following the thematic approach by Braun and Clarke (2021). Results organised by themes indicate that there is a very strong relationship between the philosophy of ubuntu and the principles of inclusive education. The thematic data analysis in this study indicated that both the philosophy of ubuntu and the principles of inclusive education are based on 1) equality, 2) unconditional acceptance, 3) enabling learning environment, and 4) respect for human diversity. The implication of this study is the recognition and adoption of the philosophy of ubuntu at inclusive education systems in Africa.

Studies around the world revealed that children's performance is a significant source of parents' self‐worth. This phenomenon is particularly salient among Chinese parents because of the emphasis on interdependent self‐construal in a face culture. With child‐based worth, many parents feel compelled to use conditional regard to minimize children's failure and maximize success. Yet, parental conditional regard is notorious for its undermining effects on children's well‐being. This study aimed to investigate the antecedents and consequences of parental unconditional acceptance to children, an antidote to parental conditional regard. We conducted a priming experiment with 145 parents randomly assigned to child‐based worth or unconditional self‐acceptance conditions. Results showed that child‐based worth was an inhibitive factor, whereas unconditional self‐acceptance was a facilitative factor to parents' provision of unconditional acceptance to children. Parents primed with unconditional self‐acceptance had more intention to provide unconditional acceptance to their children, and in turn had more authoritative responses to their children's undesirable behavior. Our findings have practical implications for parent education. [ABSTRACT FROM AUTHOR]

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Albert Ellis, the creator of rational emotive behavior therapy (REBT) wrote that he was profoundly influenced by the ideas of Alfred Adler in designing his approach to psychotherapy. This article briefly describes REBT and the essential similarities and differences with Adlerian psychology, or Individual Psychology. [ABSTRACT FROM AUTHOR]

This article considers critics of Carl Rogers’ Client/Person-centered approach foundations from the point of practical Christian psychology. The question is considered: are outlines his theory and practice really contradicted to the goals of the Christian psychological counseling? Two leading concepts of this approach — personality trend to self-actualization and unconditional acceptance of the client — are deeply analyzed. Author argues that Rogers' approach is a unique concept of psychotherapy according to empirical psychological science, which Rogers always followed, which is at the same time as close to Christian values as possible.

In modern discourse, few words have become as debased as the word "love." Jonathan Edwards defined Christian love very differently from popular ideas about love. Before the prevalence of current Romantic and therapeutic concepts, "holy love" was in widespread use in Christendom to distinguish divine love from mundane loves, and Edwards also embraced the concept. To Edwards the word "holy" especially meant divine moral transcendence. As the sign of sincere faith, holy love stands in contrast to narcissistic religious love, the mark of hypocrisy. Holy love exalts God, pursues ethical purity, values truth, embraces rationality, produces deep humility, and fixes its attention on heavenly realities. For one thing, holy love produces an exile mentality in regard to this world. Edwards also associated holy love with "humble love," showing that an attitude of rude familiarity toward God goes contrary to holy love. Significantly, holy love leads to moral purity and even induces a hatred of evil, so it is very far from the modern psychotherapeutic notion of "unconditional acceptance." Furthermore, such love encompasses adherence to scriptural truth and reasonable faith, since "holy affections are not heat without light." Finally, holy love challenges the credibility of spirituality marked by self-indulgent, emotional excess. This prominent idea in Edwards's thought makes clear the danger of blending Christian and non-Christian concepts of love and merits a revival of usage in the contemporary Christian world. [ABSTRACT FROM AUTHOR]

The article examines the PAWSitive Visits animal assisted activity programs being conducted weekly at a retirrement facility in midwestern U.S. A background of PAWSitive is provided which aims to help improve the quality of lives of retirement facility residents by bringing domestic and exotic animals. Also discussed are the impact of animals on humans and PAWSitive's conceptual model.

The purpose of this study was to detect gender specific patterns in the network of relations between unconditionality of parental and teacher acceptance in the form of unconditional positive regard and a range of educational outcomes, as indexed by academic self-perception, academic intrinsic motivation, and academic achievement. To test the role of gender as a moderator, a multi-group analysis was employed within the framework of structural equation modelling with increasing restrictions placed on the structural paths across genders. The results on a sample of 427 adolescents in grades 7–9 showed that conditionality of acceptance undermined level of perceived acceptance for both social agents. Moreover, unconditionality of teacher acceptance exerted stronger influences on students' educational outcomes than unconditionality of parental acceptance, with effect sizes being larger for girls than for boys. [ABSTRACT FROM AUTHOR]

Voordat ’n pastorale terapeut ’n persoon met seksueel afwykende gedrag in die vorm van pedofilie, pastoraal bedien, is daar merkers wat in gedagte gehou moet word ten opsigte van die posisionering van die pastorale terapeut. Daar word aangeneem dat pedofilie nie genees kan word nie, maar slegs beheer en bestuur kan word. Pedofilie is nie net ’n saak vir ander wetenskappe nie, maar beslis ook ’n geestelike saak. Die persoon wat kinders molesteer, beleef dikwels ’n geestelike vakuum. As gevolg hiervan is sy geestelike dimensie remmend en destruktief. ’n Pastorale hermeneutiek is hier uiters belangrik. Dit beteken dat die pastorale terapeut die taak het om God se teenwoordigheid en verhaal vir die persoon met afwykende seksualiteit te vertolk, sodat sy behoeftes, lewenservaringe en nood in die lig van God se liefde en genade in sy lewe sal sin maak. Die pastorale terapeut kan die deelnemer help om te ko-konstrueer sonder om deskundige kennis op hom af te dwing. ’n Pastoraal-terapeutiese vertrouensverhouding en onvoorwaardelike aanvaarding moet sigbaar wees om die belangrikste medium van verandering en genesing te bewerkstellig. Wanneer die pastorale terapeut in verbondenheid met Christus self tot nederige diensbaarheid en medemenslikheid gesuiwer word, kom ’n ware pastoraal-terapeutiese verhouding van vertroue en onvoorwaardelike aanvaarding tot stand. Die pastorale terapeut behoort eers sy of haar eie vertrekpunte rakende pedofilie uit te klaar. Hy of sy sal met sy of haar eie seksualiteit, asook die van ander, gemaklik moet wees. Hierdie navorsing kan pastorale terapeute aanmoedig om ’n bydrae te lewer in die bemagtiging van die pedoseksuele persoon op geestelike gebied en sodoende ’n bydrae tot ’n veiliger gemeenskap lewer. The pastoral therapist as companion of a person displaying sexually deviant behaviour: A hermeneutic angle. Before a pastoral therapist can counsel a person who displays sexually deviant behaviour in the form of paedophilia, there are certain markers pertaining to the therapist’s own positioning that must be observed. It is generally accepted that paedophilia cannot be cured, only controlled and managed. However, paedophilia is not only an issue to be studied by other sciences, it is also a spiritual matter. The person who molests children often harbours a spiritual vacuum within him- or herself. The spiritual vacuum, of which the paedophile may be cognisant or unaware, is the determining factor to which a spiritual dimension that is both restraining and destructive can be attributed. A pastoral hermeneutics is imperative in counselling the paedophile. The pastoral therapist must explain God’s presence and story to the person displaying deviant sexuality to enable him or her to make sense of his or her needs, life experiences and destitution in the light of God’s love and grace. Without imposing specialist knowledge upon the participant, the pastoral therapist can assist him or her to co-construct. A therapeutic relationship based on trust and unconditional acceptance is crucial. The process of change and healing can only be brought about within the parameters and liberty of such a relationship. The pastoral therapist should firstly consider his or her own views regarding paedophilia. He or she must be comfortable with his or her own sexuality, as well as the sexuality of others. The following article aims to encourage pastoral therapists to contribute to the empowerment of the pedosexual person on a spiritual level, and in doing so, contribute to a safer community.

Unconditional acceptance (i.e., of self, others, and/or life) represents the rational counterpart of the irrational belief of global evaluation, a key construct of rational emotive behavior therapy (REBT). As relating the "self", the concept of self-esteem can refer to global self-esteem (i.e., global evaluation of the self-like "I am a worthless person.") and/or to specific self-esteem relating specific domain evaluation of the self (e.g., "I am a bad mother."). In this study, we propose a new delineation between philosophical unconditional acceptance and psychological unconditional acceptance. While philosophical self-acceptance represents a counterpart to global self-esteem, psychological self-acceptance represents the rational variant of specific self-esteem. However, up to now this distinction has not been made explicit and studied accordingly. We addressed this problem by reporting the initial development and psychometric properties of the Unconditional Acceptance Questionnaire (UAQ), a scale measuring unconditional acceptance of the self, others, and life and differentiating between psychological acceptance and philosophical acceptance. The UAQ emerged as a valid candidate for measuring unconditional acceptance as a rational secondary appraisal mechanism. Theoretical and practical implications are discussed along with suggestions for future studies to develop and test the new proposed constructs and the new questionnaire. [ABSTRACT FROM AUTHOR]

Preston's account of Gendlin's implicit as a realm of awareness that is more than thoughts and feelings and that precedes Cartesian dualities defines his philosophy as quintessentially nondual and places his philosophy within the spectrum of the nondual and meditative contemplative traditions. Gendlin's investigation of the relationship between the implicit and the process by which it is symbolized in words is reframed as an inquiry into the relationship between lived nonduality and its paradoxical expression in the dualities of language In its clinical application, Preston's use of Gendlin's focusing-oriented psychotherapy constitutes part of a meditative nondual practice pointing to the cultivation of a nondual state of consciousness within the relational field. It is this expanded nondual awareness with its attendant features of letting go and unconditional acceptance that gives the power to and underwrites the various strategies employed by Preston in articulating the implicit realm... [ABSTRACT FROM AUTHOR]