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The Restoration of Self

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Abstract

In his foundational work The Restoration of the Self, noted psychoanalyst Heinz Kohut boldly challenges what he called “the limits of classical analytic theory” and the Freudian orthodoxy. Here Kohut proposes a “psychology of the self” as a theory in its own right—one that can stand beside the teachings of Freud and Jung. Using clinical data, Kohut explores issues such as the role of narcissism in personality, when a patient can be considered cured, and the oversimplifications and social biases that unduly influenced Freudian thought. This volume puts forth some of Kohut’s most influential ideas on achieving emotional health through a balanced, creative, and joyful sense of self. "Kohut speaks clearly from his identity as a psychoanalyst-healer, showing that he is more of a psychoanalyst than most, and yet calling for major theoretical revisions including a redefinition of the essence of psychoanalysis.”—American Journal of Psychotherapy

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... One such promising area has been psychoanalysis, developed by Sigmund Freud , an Austrian neurologist. Another promising impact is that of Heinz Kohut (1913Kohut ( -1981, a Jewish Austrian-born American psychoanalyst, who transformed self-psychology as a major school of thought within the Freudian psychoanalysis and redefined the therapeutic approaches with a more modern analytic approach (Kohut, 2009). Kohut's self-psychology strikes a balance of both spiritual and psychological principles to understand the empathic attunement in diverse cultural settings (Kohut, 2009). ...
... Another promising impact is that of Heinz Kohut (1913Kohut ( -1981, a Jewish Austrian-born American psychoanalyst, who transformed self-psychology as a major school of thought within the Freudian psychoanalysis and redefined the therapeutic approaches with a more modern analytic approach (Kohut, 2009). Kohut's self-psychology strikes a balance of both spiritual and psychological principles to understand the empathic attunement in diverse cultural settings (Kohut, 2009). During the last few decades, a lot of research has been carried out to search the intersection between Sufism and psychoanalysis in clinical settings (de la Torre Bueno, 1990;Piraino, 2021;Rothman & Coyle, 2023;Siddiqui, 2016), and to develop insight into mental healthcare that is appreciative of both spiritual and psychological dimensions (Moreira-Almeida & Bhugra, 2021; Pearce et al., 2020;Saad & de Medeiros, 2020;Van Nieuw Amerongen-Meeuse et al., 2021). ...
... It is this balance and unity that makes one holistically understand self-cohesion and empathic attainment in true sense (Siegel, 2023). Heinz Kohut in The Restoration of the Self, provides even greater detail concerning self-cohesion and understanding of empathic attunement-closer to some practices in Sufism, like dhikr and meditation (Kohut, 2009). Thus, Kohut's self-psychology shifts interest to a coherent shape of self through object interaction, providing critical psychological functions for the sense of wholes. ...
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Sufism and Psychoanalysis have the potential to create a synergy of Eastern spiritual traditions and Western psychological frameworks. This paper examines the similarities and differences between Sufism and psychoanalytic self-psychology, particularly of Heinz Kohut, and emphasizes the mutual appreciation of psychoanalytical self-psychology approaches and patients' religious beliefs, demonstrating that they are not in opposition and can work in harmony. The data was collected through literature reviews and documentation study. The results reveal that Sufi practices such as dhikr (remembrance of God) and spiritual guidance from a sheik are equally self-psychological concepts, equipped with empathy and self-object transference, capable of producing a more complete and culturally sensitive therapeutic encounter. It was also revealed that such a mental health environment can be created in which the spiritual and cultural dimensions of diverse patient populations can be recognized. A blend of Sufi and psychoanalytical values can lead to innovative, culturally sensitive, and effective mental health interventions to enhance the understanding of the spiritual heritage of Islam and address individuals' psychological and spiritual needs. This study's implications lie in the fact that it encourages concerns of cross-cultural psychoanalysis by providing a blending platform to understand Islamic spirituality as well as western psychological theories and practices. Future studies may further explore the role of such a cross-cultural psychoanalysis to understand various healthcare practices across inter-disciplinary faiths and communities.
... Apparent statistical independence from maladjustment in predicting nightmares led Kelly and colleagues (Kelly & Daughtry, 2022;Kelly & Mathe, 2019;Kelly & Yu, 2019; to outline a model of nightmare proneness that includes several underlying processes. The model does not provide a novel framework from which to understand nightmares, per se, but synthesizes components from previous models and research (e.g., Belfiore & Pietrowsky, 2017;Hartmann, 1984;Kohut, 1977;Levin, 1990;Levin & Nielsen, 2007). For example, items on the Nightmare Proneness Scale (Kelly, 2018a) indicative of somatization and ostensive projective hallucinatory experiences were interpreted as reflecting a concretizing style, a tendency to experience vague inner experiences more tangibly (Kelly, 2024b;Kelly & Yu, 2019). ...
... For example, items on the Nightmare Proneness Scale (Kelly, 2018a) indicative of somatization and ostensive projective hallucinatory experiences were interpreted as reflecting a concretizing style, a tendency to experience vague inner experiences more tangibly (Kelly, 2024b;Kelly & Yu, 2019). In terms of previous models, this notion was derived from Kohut's (1977) hypothesis that nightmarish dreams may be concretizations of a fragmenting self. Further, items which reflect being susceptible to stressors, and lack of clarity of one's own motives were interpreted as vulnerability (Kelly & Yu, 2019). ...
... Psychic structure can be described as consisting of schemas of the self and others which are used to predict and make sense of experiences (Showers & Zeigler-Hill, 2007;Westen et al., 2006). Organization of the psychic structure ranges from diffuse to cohesive (Kohut, 1977). Diffuse structures indicate fragmented and inconsistent conceptions while cohesive structures indicate consistency of positively realistic schemas that are associated with psychological health and adaptability (Lingiardi & McWilliams 2017;Zimmermann et al., 2012). ...
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Nightmare proneness, a trait-like tendency to experience nightmares frequently, has been found to predict nightmares independent of maladjustment markers and involve vulnerability, psychical dysregulation, and a concretizing defensive style. However, research has not investigated possible etiological factors of nightmare proneness itself. The current study examined some hypothesized etiological factors of nightmare proneness. Measures of nightmare proneness, nightmare frequency, behavioral activating system, behavioral inhibition system, arousability, executive functioning, anxious and avoidant attachment, trauma, and psychic structure were completed by a sample of 110 university students. Findings supported that nightmare proneness might be influenced by activation of the behavioral inhibition system, avoidant attachment, and trauma symptoms after adjusting for age, gender, mental health concerns, and complex trauma sequelae. Psychic structure did not appear essential for development of nightmare proneness but influenced the relationship between nightmare proneness and nightmare frequency. The results and possible adjustments to a previous model of nightmare proneness are discussed.
... Fragmentation can be described as a process in which the self becomes less organized; that is, less consistent. This experience might be expressed colloquially as "falling apart" or "coming undone" and can occur when conceptions are challenged (Kohut, 1977). More technically, fragmentation is the experience of a relative loss of integrated cohesion in conceptions of the self-narrative (Lingiardi & McWilliams, 2017) and implies a fracturing of the self into "countless pieces that cannot be easily linked together" (Berney et al., 2014, p. 436). ...
... In terms of a disposition-stress conceptualization, the disruption of the self-structure may facilitate the activation of nightmares because of associated distress (Blagrove & Fisher, 2009). Alternatively, Kohut (1977) suggested that nightmarish dreams are concretized representations of a fragmenting self. These "self-state dreams" are attempts to symbolize and manage the vague, existentially threatening experience of fragmentation. ...
... Similarly, relationships have been found between nightmares and Hartmann's (1984Hartmann's ( , 1991 "thin" boundary concept (Kelly & Mathe, 2024;Pietrowsky & Köthe, 2003;Schredl et al., 2009). Consistent with the description of a less cohesive, easily fragmented self (Kohut, 1977;Kohut & Wolf, 1978), thin boundaries indicate more sensitivity, fluidity of identity, and vulnerability to stressors (Hartmann, 1991). Moreover, less ego strength has been related to more nightmares (Kelly, 2020;Levin, 1989). ...
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Previous theory suggested a relationship between fragmentation of the self-structure and nightmares. This article examines this possibility by providing an overview of the theoretical rationale for their relationship and a preliminary empirical study exploring the relationships between a brief measure of fragmentation proneness, distress, and nightmares among 307 undergraduate students. The results indicated that fragmentation proneness and distress were both significantly related to nightmares. Fragmentation proneness, but not distress, accounted for significant independent variance in nightmares after accounting for age and gender. These results suggest that self-fragmentation may play a role in experiencing nightmares and potentially partly explain the relationship between distress and nightmares. The results and suggestions for future research are discussed.
... Не так обстоит дело в самопсихологии Кохута. По мнению Кохута [20,21], тревога дезинтеграции оказывается сильнее страха смерти, она может заставить людей совершить самоубийство, чтобы предотвратить самоуничтожение еще большей величины, а именно разрушение их человеческого потенциала. Таким образом, в контексте теории Кохута самоубийство рассматривается как попытка вернуть последние остатки человечности, последняя попытка быть «верным нашему сокровенному замыслу» и, наконец, как «исправительный акт -желание изгладить невыносимое чувство унижения и безымянного стыда». ...
... По мнению Джейкобса [13], самым трудным аспектом терапии суицидальных людей является поддержание эмпатических отношений и «встреча с призраком смерти вместе с пациентом». В психоаналитической литературе концепция эмпатии была популяризирована Кохутом [21], который определил ее как инструмент опосредованного самоанализа, наделенный мощным лечебным потенциалом. Не случайно многие специалисты в области психического здоровья, работающие с суицидальным населением, основывают свое лечение на клинических принципах, разработанных Кохутом и его коллегами. ...
Article
Ввиду того, что психоанализ как направление развивался в Европе, а, затем стал распространятся на Западе, где он применяется достаточно широко и в настоящее время, совсем не удивительно, что Азия, с её спецификой, особым мировоззрением, особой культурой и философией, до настоящего времени остается «слепой» зоной для теоретического и практического психоанализа. Известно, что суицид, как глобальная проблема распространен во всем мире, однако, среди азиатского общества суицидальные тенденции вызывают особенное беспокойство. Южная Корея в этом отношении является уникальным феноменом. Особенности ее истории, культуры, религии и совершенно отличное, от привычного нам общества, которое за несколько десятилетий превратило страну из трущоб в развитую страну с передовой экономикой мира – всё это порождает глубокий интерес к исследованию общества этой страны «самоубийц», что расплачивается за успех, в жертву которого принесено психическое здоровье целой нации. Или же, всё началось куда раньше, за сотни лет до столь тяжелого периода? Для того, чтобы ответить на эти вопросы, необходимо поэтапно разобрать причины, приводящие к суициду в Южной Корее, а также рассмотреть их с точки зрения психоанализа. Чтобы реализовать это необходимо обратится как к истокам истории южнокорейского общества, так и к истокам психоанализа. In view of the fact that psychoanalysis as a direction developed in Europe, and then began to spread in the West, where, in fact, it is used quite widely at the present time, it is not at all surprising that Asia, with its specificity, special worldview, special culture and philosophy, to this day remains a “blind” spot for theoretical and practical psychoanalysis. It is known that suicide as a global problem is widespread throughout the world, however, suicidal tendencies are of particular concern among Asian societies. South Korea is a unique phenomenon in this regard. The peculiarities of its history, culture, religion and a society that is completely different from the one we are used to, which in a few decades has transformed the country from a slum into a developed country with an advanced world economy – all this generates a deep interest in studying the society of this country of “suicides”, which pays for success, the mental health of an entire nation was sacrificed as a sacrifice. Or did it all start much earlier, hundreds of years before such a difficult period? To answer these questions, it is necessary to analyze step by step the reasons leading to suicide in South Korea, and to consider them from the point of view of psychoanalysis. To implement this, it is necessary to turn to both the origins of the history of South Korean society and the origins of psychoanalysis.
... vulnerability -such as hypersensitivity, anxiety, and dissatisfaction (Kernberg, 1975;Kohut, 1977;Murray, 1938). ...
... These relationships are vital for building psychological structures that regulate self-esteem, manage stress, and foster resilience. For instance, in therapy, the therapist often assumes the role of a selfobject, helping clients internalize these functions to strengthen their sense of the self (Kohut, 1971(Kohut, , 1977. I contend that Kohut's self psychology enriches our understanding of human relationships, which include spiritual experiences, and bridges the gap between relational psychology and theological reflection. ...
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This article examines the dynamic relationship between the self and the spirit, with the aim of drawing implications for the practice of pastoral care within the context of Christian spirituality. I argue that pastoral care should integrate psychology and theology, with theology as the foundational framework and psychology providing essential support. To achieve this integration, I have employed James Lapsley’s analysis and interpretation of the self and the spirit to propose a ministry of pastoral care that is both theologically sound and psychologically effective. A deep understanding of the psychological dimensions of the self, alongside a theologically grounded understanding of the spirit and spirituality, is essential for pastoral caregivers to enhance both their theoretical insights and practical approaches.
... Parents play the most important part in an adolescent's exploration for information about the self (Killeen & Forehand, 1998). Kohut (1977), as discussed by Mecca, Smelser, and Vasconcellos (1989), concluded that a strong sense of identity cannot be attained without identification with a parental figure. Morrison, Rogers, and Thomas (1995) noted that, role models serve as a source of identification for adolescents thereby building a strong foundation for a positive self-esteem. ...
... His verbal narrative did not touch the intense dynamics of his childhood experiences, but his frequent suicidal ideation suggested enactment of the annihilation he feared from relationship. I imagined Tom as "marinaded" in the nonverbal physical/physiological feeling of disintegration anxiety (Kohut, 1977) that couldn't be rinsed off with words. Tom wanted to understand relationships but felt like he was feeling his way through fog or haze. ...
... He proposed that validation (e.g., empathy and accurate reflection) is a key to both normal development and treatment of individuals with emotional distress [11]. Kohut argued that mirroring and empathic failures are often unavoidable elements of the therapeutic relationship [12]. Ginott [13] also argued strongly about validating and its advantages. ...
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Background The examination of the psychometric properties of the PIES in Eastern cultures has remained unexplored. The current study aims to explore the psychometric features of the PIES in Iranian populations. Methods A total of 2250 participants (clinical sample = 177, student samples = 1762, general population = 311) completed the following questionnaires: Perceived Invalidation of Emotion Scale (PIES), Childhood Trauma Questionnaire-Short form (CTQ-SF), Depression, Anxiety and Stress (DASS-2), and the Difficulties in Emotion Regulation Scale-16 (DERS-16). The psychometric qualities of the PIES were examined using construct, convergent, discriminant, incremental, and predictive validities together with internal consistency and test–retest reliability. Results The results of exploratory and confirmatory factor analysis revealed that the PIES had a unifactorial structure. Support was found for internal consistency as well as for test–retest reliability. In addition, the PIES scores significantly predicted emotional distress over time and had positive correlations with emotional dysregulation, childhood traumas, anxiety, stress, and depression. The PIES was also found to discriminate the clinical from nonclinical populations. Finally, PIES demonstrated adequate incremental validity. Conclusion Despite the limitations of the current study and the need for additional research, the findings indicate that the PIES with unifactorial structure is a reliable and valid scale among Iranian populations.
... According to Katz (1974), social needs are operationalized as affiliation needs, which are related to a sense of belonging and involve the consumer intending to join a group and wanting to be acknowledged as such. The three needs that make up the human organization of experience are grandiosity, idealization, and the need for an alter ego or a sense of belonging, according to Kohut (1977). ...
... When we have, for example, insufficiently expressed our anger and aversiveness in reaction to a perceived threat during the day, we may attempt to set the situation right (self-righting) in our dreams through expression of anger (regulating affect) and restoration of self-equilibrium. Kohut's (1977) self-state dream addresses the dreamer's efforts at restoration when the dreamer's self is in the threat of fragmentation or dissolution. An example is Freud's Irma dream in which Freud discredited in the dream those who during the previous day had been critical of his treatment of Irma. ...
... Desde la perspectiva contemporánea, las contribuciones de la psicoterapia integrativa (Norcross & Goldfried, 2005) han sido clave para consolidar un enfoque que combina diversas teorías y prácticas terapéuticas en un sistema coherente. La PpRs utiliza estas ideas para conectar representaciones simbólicas con procesos mentales concretos, integrando además el "giro de Freud" hacia un enfoque más relacional (Kohut, 1977). ...
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Resumen La Psicoterapia Psicoanalítica Representacional Sintética (PpRs) es un enfoque terapéutico innovador que integra conceptos fundamentales de la neurociencia emotiva y la psicología epistemológica. Esta terapia se enfoca en la reconfiguración de las estructuras mentales afectadas por trastornos mentales como la depresión, el trastorno límite de la personalidad (TLP) y la ansiedad. PpRs busca restaurar el equilibrio emocional y cognitivo mediante un proceso que incorpora técnicas psicoanalíticas tradicionales con métodos representacionales y sintéticos para mejorar la percepción, la cognición y la emocionalidad del individuo. El objetivo de esta terapia es reestructurar las experiencias traumáticas y reconfigurar los patrones de pensamiento y afectividad, promoviendo una integración saludable entre la mente, las emociones y la psique. Esta terapia muestra un potencial significativo en el tratamiento de trastornos mentales complejos y multifacéticos. Abstract Representational Synthetic Psychoanalytic Psychotherapy (PpRs) is an innovative therapeutic approach that integrates fundamental concepts from emotional neuroscience and epistemological psychology. This therapy focuses on reconfiguring the mental structures affected by mental disorders such as depression, borderline personality disorder (BPD), and anxiety. PpRs aims to restore emotional and cognitive balance through a process that incorporates traditional psychoanalytic techniques with representational and synthetic methods to improve perception, cognition, and emotionality. The goal is to restructure traumatic experiences and reconfigure patterns of thought and affectivity, promoting a healthy integration between the mind, emotions, and psyche. This therapy shows significant potential in treating complex and multifaceted mental disorders.
... Considero que desde o princípio de vida os seres humanos precisam de afecto, empatia e comunicação. Se ambos os progenitores falham nessas funções reguladoras, provocando disrupções acima do nível de tolerância da optimal frustration, comparáveis ao conceito freudiano de trauma, a criança será obrigada a recorrer a estruturas defensivas compensatórias inadaptadas (Kohut, 1977). ...
... 124 McAdams 1998, 1125-27; Baumeister et al. 1998. It has been argued that, when the narcissistic tendencies of the self are more compelling than the normative scripts or the ideal other's gaze, the shamed actor might consistently deal with shame in a non-conforming way, giving cause to pathological and antisocial behaviour (Kohut 1977;Morrison 1989). 125 Tarnopolsky 2010, 191;Goffman 1963. ...
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Observers have noted that world politics is replete with shame. Whether they observe this concerning the apologies regarding past atrocities, the felt necessity for revenge after a humiliating defeat, the feelings that populist leaders find antithetical to the greatness of their nation, or the affective responses to the latter's election, shame seems to be ubiquitous. Vital to understanding the particular politics of this emotion is the concept of state shame. However, the origins, divergent effects, and social and moral roles of state shame are left obscure in International Relations (IR) scholarship, making the concept undertheorized and in need of further elaboration. The primary goal of this research is to (re)conceptualize state shame as a narrative on the social position of the state by building on insights developed by IR theory, sociology, and social psychology. Moreover, the article proposes four types of state shame narratives, namely situational shame, narcissistic shame, aggressive shame, and deferential shame, that can separately account for the divergent effects and social and moral roles that the emotion can be attributed with. These four types, and the politics that characterize them, aim to capture and explain lived practices and meanings that state shame can come to hold.
... It must be noted that 265 the fear of fragmentation is a universal human phenomenon, experienced unconsciously as a constant threat. 67 Therefore, to maintain psychic homeostasis the addict must do everything in their power to rebuff any 'attacks of reality, ' and eliminate the threat, or face a profoundly disturbing and frightening emotional experience. The addict must insulate themselves against criticism and will often perform extreme mental gymnastics to counteract evidence that contradicts their beliefs. ...
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This article explores the potential utility of certain features of Friedrich Nietzsche’s philosophical concepts for philosophical counselling. Central to the philosophical counseling process is philosophical counsellors applying the ideas of philosophers or philosophical system to inspire, educate, and guide their counselees in dealing with life problems. For example, the philosophical practice methodology of Logic-based Therapy, developed by American philosopher Elliot Cohen, provides a rational framework for confronting problems of living, where the counselor helps the counselee find an uplifting philosophy that promotes a guiding virtue to act as an antidote to unrealistic and often self-defeating conclusions derived from irrational premises. I present the argument that Nietzsche’s analysis of suffering, is one such uplifting philosophy which can be of utility to philosophical counselors. According to Bernard Reginster, suffering forms the bedrock of Nietzsche’s life-affirming concept of the ‘will to power.’ Nietzsche’s notion of the will to power radically alters our conception of, and the significance we assign to suffering, where the will to power is best understood as an individual’s desire for the activity of overcoming resistance. Nietzsche’s analysis implies that the fundamental human impulse is not to avoid suffering, but rather to embrace suffering as an unavoidable existential given of life itself: the meaning to be found in suffering is tantamount to affirming life itself.
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The aim of this study is to investigate the validity and reliability of Bell Object Relations and Reality Testing Inventory in Turkish population.
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Article
The author presents theoretical and clinical views of transference according to the emergent psychoanalytic paradigm of intersubjective self psychology (ISP). After introducing and comparing the basic tenets of self psychology and intersubjectivity theory, he demonstrates how the two theories are integrated in ISP. This is followed by discussions of the selfobject transferences, the corrective selfobject experience, the leading and trailing edges of the therapeutic relationship, and finally the use of transference interventions. The author concludes with a clinical illustration and directions for future work in ISP.
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ABSTRACT Sabarimala Sree Ayyappan Temple, the temple dedicated to lord Ayyappa, has a long history of having banned women's entry into the temple – these are associated with many myths. In the past, women devotees of menstruating age were not permitted to enter inside the temple so as to protect the celibate nature of the deity. Many legends exist about the temple and according to one of them, when lord Ayyappa (an abandoned son born to Shiva) and Mohini (who was an incarnation of Vishnu) kill the demoness Mahushasuri, she turns into a beautiful woman and asks lord Ayyappa to marry her. He however refused the proposal saying that he is ordained to be in the forest as a brahmachari and answer prayers of devotees. When the woman persisted, he told her that he would marry her when there are no Kanni Swami’s (new devotees) to the temple. Since the temple witnesses new devotees every year, Mahushasuri could never marry him. She is now worshiped as goddess Malikappurthamma in the neighbourhood. Thus, to protect the celibate nature of lord Ayyappa women between 10 years and 50 years were not allowed entry inside the temple.
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Intersubjectivity is described in the psychoanalytic literature as a treatment encounter consisting of two participants, each with a particular subjectivity and perspective, engaged in an interactive process in which the therapeutic partners are simultaneously influencing and being influenced in their experience of self and other. In intersubjective supervision, two subjects participate, interact, and influence each other; both members process the supervisees’ therapeutic experiences, and the supervisor’s countertransference is considered inevitable and integral to the supervision process. In the current paper, intersubjectivity and supervision are reviewed, and a clinical case example is provided to demonstrate some of the core components of intersubjectivity in a supervision setting and how to apply it in clinical social work fieldwork. The case example illustrates a supervision encounter between a social work supervisor-in-training and his supervisee and how they develop self-awareness of more profound aspects of their subjectivities. It sheds light on the supervisor-in-training’s willingness to explore and analyze his countertransference and the unconscious when tension and conflict develop within the supervisory dyad. Conflicts within this dyad were analyzed in group supervision as a function of the supervisee’s and the supervisor-in-training’s defensive operations and resistance to differences in approaches. Teaching vs. treating in supervision was also discussed. Developing self-awareness allowed the supervisor-in-training to reflect on the role of his subjective perspective in his clinical approach, fears, and wishes yet also attune himself affectively to the subjective emotional states of his supervisee. Reflective self-consciousness enabled the supervisor-in-training and the supervisee to experience supervision more creatively.
Article
Purpose This study aimed to observe the effect of workplace spirituality (WPS) on employee silence. In addition, the study investigated the mediating role of workplace incivility on the relationship of WPS with employee silence. We further explored the WPS–workplace incivility link by testing the dark triad as the moderator. Design/methodology/approach We collected time-lagged data from 403 employees in the Indian hospitality industry. Statistical Package for Social Sciences (SPSS) and Partial Least Squares - Structural Equation Modeling (PLS-SEM) were used to observe the linkages among the study variables. Findings The results revealed that WPS is associated negatively with employee silence. The dark triad moderated the association between WPS and workplace incivility. Workplace incivility significantly mediated the association between WPS and employee silence. Practical implications The study findings would help organizations in promoting WPS to alleviate the occurrences of uncivil behavior at work and comprehend the negative consequences of workplace incivility such as employee silence. Originality/value To the best of the author’s knowledge, this study is the first of its kind to explore the linkage between WPS and employee silence. The paper makes a significant contribution by analyzing the interactive effect of personal (dark triad), environmental (WPS) and behavioral (workplace incivility) factors on employee silence.
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