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FOREWORD
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CONTENT
Section 1. Introduction
Section 2. Humanistic social work - source, object, theories and
methods
2.1. Sources and foundations
2.1.1. General theory of social welfare/ work
2.1.2. The critique of traditional social work
2.1.3. Humanistic psychology and psychotherapy
2.1.4. Humanistic sociology and microsociology
2.2. The object of humanistic social work
2.2.1. Human problems
2.2.2. The customer in humanistic social work
2.3. Theories of humanistic social work
2.3.1. Empathy theory
2.3.2. Attachment theory
2.3.3. Happiness theory
2.4. Methods and practices of humanistic social work
2.4.1. Existential-humanistic methods
2.4.2. Methods adopted/ adapted from the humanistic
psychotherapy
2.4.3. Appreciative methods
2.4.4. Balance method
Section 3. The soul and human personality
3.1. Personality - concept, currents, paradigms
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Section 1
INTRODUCTION
Because between the personality of professional and the personality of
the client establishes a high degree of congruence, (empathetic,
human, spiritual) the cultivation of spiritual and human values of the
professional personality, as well as the achievement of a consistent
specific literature is an important theoretical concern, the topic
approached with predilection, in the humanistic social work
framework.
The humanistic social work, as concept, theory or practice, is,
especially in the West, in a obviously offensive, especially after
appearance of the book "Humanistic Social Work. Core Principles in
Practice" by Malcolm Payne (2011), which linking the concept of
humanistic social work by fundamental human rights, personal and
spiritual development, creativity, responsibility and social justice,
identifying as the main theoretical and methodological sources/
models the humanist and phenomenological thinking, philosophy of
existence/ being (human), existential-humanistic psychology/
psychotherapy, transpersonal psychology, social constructivism and
microsociology. A key term of humanistic social work concept is the
human being.
In the romanian literature, Elena Zamfir (1998, 2009) identifies a
number of themes and values of humanistic thought in the theory and
contemporary social welfare system, George Neamtu (2011) and
Maria Roth-Szamoskzi (2003) considers the system of universal
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Section 2
HUMANISTIC SOCIAL WORK
SOURCES, OBJECT, THEORIES AND METHODS
CONTENT SECTION 2
2.1. Sources and foundations
2.1.1. General theory of social welfare/ work
2.1.2. The critique of traditional social work
2.1.3. Humanistic psychology and psychotherapy
2.1.4. Humanistic sociology and microsociology
2.2. The object of humanistic social work
2.2.1. Human problems
2.2.2. The customer in humanistic social work
2.3. Theories of humanistic social work
2.3.1. Empathy theory
2.3.2. Attachment theory
2.3.3. Happiness theory
2.4. Methods and practices of humanistic social work
2.4.1. Existential-humanistic methods
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adopted/
adapted
from
the
humanistic
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Section 3
THE SOUL AND HUMAN PERSONALITY
CONTENT SECTION 3
3.1. Personality - concept, currents, paradigms
3.1.1. Major paradigms and theories. The specificity and the
directions of humanistic paradigm
3.1.2. The specific of the humanist-ontological theory
3.2. The soul persons being and ontological core of personality
3.3. Affective soul
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Once established, the soul works like all other formations, but
will need affective experiences, mainly socio-affective, as the source
of existence and development.
3.3.2. The establishment of soul as an autonomous ontologicalpsychological formation and personality structure
It is an important step because involves installing in the ontologicalpsychological system of individual and increasing the autonomy of
onto-formation. At this level begins the process of accentuated release
from references, the process of accelerated autonomisation.
The person (child) begins to become receptive to the values and
critical in report of the behaviors and attitudes of close people. The
soul begins to contribute essentially, hence, to the formation and of
other formations, integrative, like the personality.
The transition to the phase where prevailing the other purposes is
achieved at this stage too, is the moment where the other is
represented as a desirant subject and less as desirable object.
The other as desirable subject, with needs, concerns, goals it
anchored deep into ontological structuare of person, they can controls,
by mechanisms and strategies, often involuntary, personality and even
the consciousness. The person accepts this situation, not necessarily
intentionally or knowingly, because the other provide content to the
inner life, feelings and even emotional security.
3.3.3. The affective soul as a transmergent/ emergent amount of
persons
Each person is also a experiential amount of persons and entities. Only
by the communication, mind, language, community coexistence
facilitating, and by the mediator contribution of the soul is defined,
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non-being, with the supernatural, the love, inlove, with the saint as
model and aspiration, with the heaven, with the fantastic happiness
etc.
The mystic is not an option, is a foundation of the personal
constitution, and is materialized in the setting of certain specific ontoformations (Stefaroi, 2009a, p.22).
The mystical soul is set on the opposite side of the endemic.
Both poles are still beings, these have autonomous existences, needs
and produce desires. The mystical desires requires mystical
experiences, the need of sacred, trances, revelations, sublime feelings,
asceticism, faith, love, heroism. The mystical soul formations are far
from the contingent processes of consciousness, reason and behavior.
Are deep ancestral "implants" in unconscious, landmarks of individual
beliefs and convictions, but and sources of the emotional instability,
fanaticism and paranoia (in pathologically view).
In fact, mystical (spiritual) soul unites, by sacred, the body,
mind, the self, environment, culture and projectiv/ transmergent/
telegent capacity of onto-personality, inevitable for personal genesis/
development. The focalisation of these energies and processes is
creative of "spirit". Its content is the higher/ sublim emotion
(sentiment) - profound, almost revealed, impossible analyzed and
described scientifically.
3.4.3. Gnostic soul, playful soul, aesthetic soul
The establishment of the spiritual soul generates and aesthetic, playful
and gnostic needs. They are the expression of certain onto-projective
formations like the gnostic soul, playful soul, esthetic soul etc.
The gnostic soul has many similarities and connections with the
noetic onto-formation. What differentiates them is that the noetic ontoPetru Stefaroi - Soulful qualities of the professional
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Section 4
THE HUMAN AND SPIRITUAL QUALITIES
OF THE PROFESSIONAL IN
HUMANISTIC SOCIAL WORK PRACTICE
CONTENT SECTION 4
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mature
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Section 5
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CONCLUSIONS
The fundamental conclusion of this book is that, because humanistic
social work practice require from the professional attention and for the
soulful problems/ manifestations of the client, it is essential that the
professional personality to be described and through a series of soulful
qualities like soulful wellbeing, happiness, human sensitivity,
spirituality, empathy or projectivity, so that, its practice will lead to
fulfillment the true social works objectives, such as human
rehabilitation, happiness, the fulfillment and social reintegration of the
client.
Through the humanities knowledge and spiritual qualities in the
assessment activity the humanistic professional it focuses on the
identification, analysis and description the concrete customers human
problem and suffering, through identification the situations of
existential impasse or crisis, identification of personal and collective
tragedies, personal, family, organizational or professional failure
situations. Through humanistic methods it made the representation of
the current compathetic, social, cultural and psychosocial situations, of
the concrete situations of depersonalization and dehumanization.
Therefore, the humanistic professional will build the diagnosis
mainly by a contextual-humanistic phenomenology. The construction
process of intervention plan after humanistic model involves
prioritizing the identification of needs and soulful, spiritual, human,
subjective, voluntary resources of rehabilitation.
The intervention activities not makes excess of formalism and
technicism, the professional empathize authentically with the
customer, aims to contributing to its social autonomization through the
spiritual, personal/ psychological, moral and socio-cultural
development (Payne, 2011).
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goals of care institution. The positive effects are felt over time
particularly by shifting focus from the care of body to the care of soul
and personality.
Thus, in the humanistic social work practice the professional is
interested, besides the material wealth, food, housing, comfort and of
the spiritual wellbeing of the suffering person, of the his dignity and
condition of human being, with all rights implied by this existential
statute. The quality of human relationships, cultural quality of the
community where lives the client, the quality of socio-moral climate
are important factors that are part of the same concern for the soul and
personality care and for enhance the prospects of the human
rehabilitation and social integration.
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CUPRINS GENERAL
Seciunea 1. Introducere
Seciunea 2. Asistena social umanist surse, obiect, teoriii i
metode
2.1. Surse i fundamente
2.1.1. Teoria general a asistenei sociale
2.1.2. Critica asistenei sociale tradiionale
2.1.3. Psihologia i psihoterapia umanist
2.1.4. Sociologia umanist i microsociologia
2.2. Obiectul asistenei sociale umaniste
2.2.1. Problemele umane
2.2.2. Clientul n asistena social umanist
2.3. Teoriile asistenei sociale umaniste
2.3.1. Teoria empatiei
2.3.2. Teoria ataamentului
2.3.3. Teoria fericirii
2.4. Metodele i practicile asistenei sociale umaniste
2.4.1. Metodele existenial-umaniste
2.4.2. Metode adoptate/ adaptate din psihoterapia umanist
2.4.3. Metodele apreciative
2.4.4. Metoda balanei
Seciunea 3. Sufletul i personalitatea uman
3.1. Personalitatea concept, orientri, paradigme
3.1.1. Paradigme i teorii mai importante. Specificul i curentele
paradigmei umaniste
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Seciunea 1
INTRODUCERE
Asistena social umanist, nou concept, teorie i practic n asistena
social contemporan, propune o nou viziune i abordare asupra
personalitii profesionistului i calitilor personale ale acestuia. Este
vorba despre o primordializare a calitilor umane, sufleteti, desigur
fr a desconsidera celelalte categorii de caliti.
Trsturi precum sensibilitatea uman, bunstarea sufleteasc i
fericirea personal, empatia, agreabilitatea, sensibilitatea spiritual
(artistic, religioas etc), vocaia pentru lucrul cu persoana n
suferin, personalitatea echilibrat, viziunea i proiectivitatea,
tolerana, nediscriminarea, idealismul, altruismul sunt tot mai des
solicitate de ctre angajatorii din domeniu i tot mai mult avute n
vedere n activitatea de pregtire/ educaie a personalului.
Deoarece ntre personalitatea clientului i personalitatea
profesiontului se instituie un nalt grad de congruen uman,
empatetic, sufletesc cultivarea valorilor sufletului i personalitii
umane a profesionistului, precum i realizarea unei literaturi specifice
consistente reprezint o preocupare teoretic esenial, tem abordat
cu predilecie n cadrele asistenei sociale umaniste.
Asistena social umanist, ca i concept, teorie sau practic se
afl, cu precdere n occident, ntr-o evident ofensiv, mai ales dup
apariia volumului Humanistic Social Work. Core Principles in
Practice de Malcom Payne (2011) care leag conceptul de asistena
social umanist de drepturile fundamentale ale omului, dezvoltarea
personal i spiritual, creativitarea, responsabilitatea i justiia
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unor probleme sociale care nu pot fi nelese sau abordate cu alte tipuri
de metode.
Totodat necesitatea teoriei i metodei umaniste este relevat i
de complexitatea sistemelor sociale, a societii contemporane i a
nsui sistemului asistenei sociale, ca subsistem al acestora. Unele
probleme pot fi modelate teoretic i rezolvate prin abordri de tip
sistemic-global, universal, sau structural-funcional iar altele prin
abordri de tip existenialist, contextualist sau umanist. nsui sistemul
asistenei sociale, prin politica social naional este conceput ca o
organizare cu doi poli, sistemul naional (organizare naional,
regional etc, legislaie, instituii, programe, politici) i clientul
(vulnerabilitatea, situaia de dificultate, personalitatea, contextul
sociouman, resursa local etc).
Aadar, chiar dac asistena social ca practic i politic social
se declar principial i pragmatic umanist, odat cu instituionalizarea
i naionalizarea ei a tins s devin n mare msur un mega-sistem
juridic, birocratic i instituional universal i depersonalizant,
considerndu-se c reglajul socio-politic sau socio-economic global
poate s rezolve automat problemele socioumane particulare.
Realitatea a demonstrat ns c multe dintre problemele aa-zis
sociale/ societale sau socio-economice sunt de fapt umane sau
socioumane, iar multe cauze ale acestora i resursele rezolvrii lor se
afl n cultura, contextul sociouman particular i n personalitatea
persoanelor vulnerabile sau n dificultate, n capacitatea/ puterea
acestora de autodeterminare; rezolvarea problemei i reabilitarea
autentic necesitnd aciuni tip om cu om i fa n fa, pentru
a-i ntri (strength) psihologic (Anderson i Wiggins-Carter, 2004, p.
21) i autonomiza social i nu doar prin prestaii sau servicii sociale
universaliste, impersonale, care, n ordinea lor, sunt i ele necesare.
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Seciunea 2
ASISTENA SOCIAL UMANIST
SURSE, OBIECT, TEORII I METODE
CUPRINS SECIUNEA 2
2.1. Surse i fundamente
2.1.1. Teoria general a asistenei sociale
2.1.2. Critica asistenei sociale tradiionale
2.1.3. Psihologia i psihoterapia umanist
2.1.4. Sociologia umanist i microsociologia
2.2. Obiectul asistenei sociale umaniste
2.2.1. Problemele umane
2.2.2. Clientul n asistena social umanist
2.3. Teoriile asistenei sociale umaniste
2.3.1. Teoria empatiei
2.3.2. Teoria ataamentului
2.3.3. Teoria fericirii
2.4. Metodele i practicile asistenei sociale umaniste
2.4.1. Metodele existenial-umaniste
2.4.2. Metode adoptate/ adaptate din psihoterapia umanist
2.4.3. Metodele apreciative
2.4.4. Metoda balanei
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intern i voina de schimbare sau mplinire, auto-mplinire (selffulfillment), dar i de identificarea/ valorificarea acestor resurse cu
ajutorul profesionistului (Rogers, 2008).
Teoriile umaniste pun pe prim plan persoana ca fiin n sine,
ca suflet, subiect de suferin tcut i fericire i nu doar ca element
neutru, individ al unui sistem social, al unor organizaii productive sau
umili beneficiari ai unor servicii comunitare. Ele nu neag rolul altor
abordri care analizeaz individul n manier instrumental,
sociologist, biologist, cibernetic sau comportamental ci le
completeaz i le confer coninut, transformnd clientul n persoan,
n om, n eu, n subiect, n suflet.
Perspectiva umanist-spiritual asupra clientului promoveaz
luarea n considerare i a trebuinelor sufleteti, estetice, ludice,
epistemologice i mistice ale clientului. Adic a trebuinelor spirituale.
Satisfacerea i dezvoltarea nevoilor spirituale, a personalitii
spirituale, reprezint una dintre cile, metodele cele mai eficiente
pentru dezvoltarea personal a clientului i sporirea perspectivei de
autonomizare personal/ social, indiferent de nivelul de studii,
provenien, vrst sau tipul problemei sociale/ umane. Nu necesit
mari investiii materiale, multe resurse. Investiiile sunt cu precdere
umane, spirituale.
Fundamentul epistemologic al definirii clientului n perspectiv
umanist-spirtual l constituie, de fapt, reprezentarea acestuia ca
personalitate, suflet, fiin spiritual i trecerea n plan secund (tehnic)
reprezentarea ca organism, psihic sau via social elementar,
aezarea n prim-planul strategiilor de asisten i intervenie a
obiectivului satisfacerii nevoilor aferente acestora, odat cu obiectivul
valorificrii/ stimulii i dezvoltrii lor. Ceea ce presupune o deplasare
de pe obiectivele minimale, de supravieuire spre obiective umanistspirituale, de pe obiectivele de satisfacere a nevoilor de la baza
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Seciunea 3
SUFLETUL I PERSONALITATEA UMAN
CUPRINS SECIUNEA 3
3.1. Personalitatea concept, orientri, paradigme
3.1.1. Paradigme i teorii mai importante. Specificul i curentele
paradigmei umaniste
3.1.2. Specificul teoriei umanist-ontologice
3.2. Sufletul fiina persoanei i nucleul ontologic al personalitii
3.3. Sufletul afectiv
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Seciunea 4
CALITILE UMANE I SUFLETETI
ALE PROFESIONISTULUI N
PRACTICA ASISTENEI SOCIALE UMANISTE
CUPRINS SECIUNEA 4
4.1. Personalitate uman i personalitatea profesional
4.2. Personalitatea uman a profesionistului i personalitatea
clientului
4.3. Capacitatea empatetic i sensibilitatea uman
4.3.1. Empatia resurs tiinific i terapeutic insuficient
valorificat
4.3.2. Fenomenul i conceptul de empatie
4.3.3. Comunitatea empatetic i compatia
4.3.4. Capacitatea empatetic i personalitatea profesionistului
4.3.5. Personalitatea empatetic a profesionistul n practica
asistenei sociale
4.4. Fericirea i bunstarea sufleteasc
4.4.1. Fenomenul i conceptul de fericire
4.4.2. Fericire i personalitate
4.4.3. Starea de fericire, bunstarea sufleteasc i eficiena
profesionistului
4.5. Sensibilitatea spiritual
4.6. Proiectivitatea, vizionarismul, idealismul
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degradrii valorilor familiei, a creterii rolului factorului economictehnic n societate i viaa de zi cu zi a omului.
4.3.2. Fenomenul i conceptul de empatie
Empatia reprezint n prezent, n domeniul tiinelor socio-umane, cu
precdere n pshihologia social, unul dintre conceptele cele mai
misterioase, controversate, interesante dar i mai puin studiate prin
paradigma tiinific/ experimental clasic. Totui, mai mult euristic,
asupra conceptului i fenomenului psihosocial pe care l reprezint
sau aplecat mai gnditori precum Lipps (a se simi pe sine n ceva),
Allport (nelegerea i simirea celuilalt), Titchener (capacitatea de a
gndi i simi ceea ce gndete i simte o alt persoan), Rogers (al
patrulea stadiu n procesul de dzvoltare afectiv-personal; capacitatea
de a te pune cu adevrat n locul altuia, de a vedea lumea aa cum o
vede el), Batson (dispoziie/ motivaie personal orientat spre altul).
n Romnia conceptul de empatie i fenomenul empatetic a fost
sistematic cercetat, printre alii, de ctre Stroe Marcus (1971).
Hoffman (2000) interpreteaz dispoziia empatic a unei
persoane ca efect al aciunii cognitiv-afective a celuilalt, determinnd
astfel un rspuns afectiv mai apropiat de interesele acestuia dect ale
sinelui, n timp ce Pavelcu (1972) atribuie conceptului de empatie
urmtoarele sensuri: proiecie simpatetic a Eu-lui, fuziune afectiv,
intuiie
simpatic,
comuniune
afectiv,
cunoatere
prin
ntreptrundere, introeciune, tranzitivism, intropatie, simpatie,
transpunere n starea de moment a celuilat, identificare cu altul,
transfer, proiecie simpatetic. Solomon Marcus (1987, p. 110) descrie
condiiile de baz necesare ale proceselor empatetice:
condiii externe existena unor mprejurri externe, adic
raportarea celui ce empatizeaz la un model extern de
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ecologie;
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de pe obiectivele minimale, de supravieuire spre obiective umanistspirituale, de pe obiectivele de satisfacere a nevoilor de la baza
piramidei lui motivaionale pe satisfacerea nevoilor de pe niveluri
superioare sau oricum mai complexe, emergente.
Din pcate, de puine ori observm sau auzim de intenii de
satisfacere a unor nevoi spirituale ale clienilor n domeniul asistenei
sociale. Chiar dac strategiile, proiectele i obiectivele de asisten
social conin i elemente de acest ordin, enumerarea acestora este de
multe ori strict protocolar sau reprezint inte greu de atins, de aceea
sunt abandonate pe parcurs. Vom auzi ns adesea c obiectivul
serviciilor de asisten social l reprezint asigurarea unui minim de
condiii materiale, asigurarea condiiilor pentru o via decent, un
venit minim garantat, condiii pentru cretere i dezvoltare normal.
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Seciunea 5
CONCLUZII
Concluzia fundamental a prezentei lucrri este aceea c, ntruct
practica umanist de asisten social solicit profesionistului atenie
i pentru problemele/ manifestrile sufleteti ale clientului, este
absolut necesar ca personalitatea profesionistului s se descrie i
printr-o o serie de caliti sufleteti precum bunstare spiritual,
fericire, sensibilitate uman, empatie sau proiectivitate, astfel nct
activitatea acestuia s conduc la mplinirea adevratelor obiective ale
asistenei sociale, precum reabilitarea uman, fericirea, mplinirea i
reintegrarea social a clientului.
Prin cunotinele umaniste i calitile sufleteti n activitatea de
evaluare profesionistul umanist se concentrez pe identificarea,
analiza i descrierea problemelor i suferinelor umane concrete ale
clienilor, pe identificarea situaiilor de impas sau criz existenial, pe
Petru Stefaroi - Soulful qualities of the professional
in humanistic social work practice
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