Practicing Wisdom: The Perfection of Shantideva's Bodhisattva Way

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Compassion is simply a kind, friendly presence in the face of what’s difficult. Its power is connecting us with what’s difficult—it offers us an approach that differs from the turning away that we usually do. Beyond the evening journal and self-reflection, the Stoics also provide much more advice for helping us live in accordance with the four cardinal virtues in the face of adversity. You can read as many books on a topic as you like and watch thousands of online tutorials, but you’re only going to hone your skills by doing them. That will include making a ton of mistakes. The thing is, every single person on the planet has done something they’re not particularly proud of. It’s more than likely that you’ve said or done some things in the past that you regret. That said, it’s also possible that you learned some valuable lessons from those experiences. Some of our most intense growth happens when we learn from our mistakes. Realize when you’re feeling overwhelmed. It’s inevitable that we will all experience burnout. What’s important is recognizing what’s happening and moving toward balance. Compassion implies a stability of attention and caring in a wise and balanced way—caring about yourself and others.

An Introduction to Applying Social Work Theories and Methods An Introduction to Applying Social Work Theories and Methods

And it is my prayer that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of Christ. Read More From William James, considered the founder of American psychology: “Be willing to have it so. Acceptance of what has happened is the first step to overcoming the consequence of any misfortune.” Engaging in EBP requires the practitioner to engage in a sequence of six steps which have been modified here from clinical medicine (Strauss et al., 2019) to social work practice at multiple intervention levels (see Gibbs, 2003). Engaging in the EBP process is appropriate when practice situations are uncertain or ambiguous, when routine practice decisions seem inappropriate or inadequate. EBP is about howto approach practice thinking and decision-making in uncertain situations; it is not about what to think or decide. Before considering criticism of EBP it is important to repeat that the process is not engaged with routine practice matters. EBP is engaged when a practice situation does not fit the typical or routine. For example, a substance abuse treatment program may routinely provide (evidence supported) cognitive behavioral therapy (CBT) to clients whose goal is to become free of substance misuse. There is no need to engage a search for evidence in this scenario, only to provide clients with their options and the evidence behind them. However, what happens when the social worker encounters a client who experiences significant cognitive limitations resulting from traumatic brain injury (TBI) following an accident, sports-related, or military service injury? The social worker in this scenario could engage in the EBP process to determine the intervention strategies that have the greatest likelihood of successful outcomes for this client experiencing co-occurring problems. However, you should be aware that there are critics who do not entirely embrace the EBP process as a professional standard practice (see Gibbs & Gambrill, 2002). When considering caring and caring relationships it is helpful first to distinguish, as Nel Noddings does, between ‘caring about’ and ‘caring for’.Evidence is based on controlled experimental conditions, not real-world conditions. This criticism is partially accurate. Efficacy studies involve carefully controlled experimental conditions that reduce variance as means of enhancing internal validity—the very variability that we see in real-world practice conditions (risking external validity). The rationale is that these approaches ensure that conclusions about the study results accurately reflect the impact of the intervention itself, and not the influence of other explanatory variables. For example, up until the 2000’s, a great deal of breast-cancer research was focused on the population of post-menopausal women. Not only was this the largest group of persons diagnosed with breast cancer, introducing younger, pre-menopausal women and men with breast cancer meant that intervention study results were confounded by these other factors—including them in the studies would make it difficult to determine what was working. However, this also meant that there was little evidence available to inform practice with pre-menopausal women and men who contracted breast cancer. Furthermore, many intervention studies early on were conducted in centers where practitioner-investigators were breast cancer specialists, well-prepared to provide treatment with a high degree of fidelity to the treatment protocols being tested. Nel Noddings argues that we learn first what it means to be cared-for – particularly in families and close relationships. ‘Then, gradually, we learn both to care for and, by extension, to care about others’ (Noddings 2002: 22). This caring-about, Noddings suggests, is almost certainly the foundation for our sense of justice. Wisdom Embrace the fact that healthy eating is flexible and can include a wide variety of foods, some of which are richer than others, such as a pizza. And sometimes the healthier choice may be the richer choice.

Practice Wisdom – Values and Interpretations | Brill

These children were illiterate, and these children were educated, just differently than what the missionaries had been expecting. Caring-about is more abstract. When we talk about caring-about it usually involves something more indirect than the giving immediate help to someone. For example, we may care-about the suffering of those in poor countries. In this we are concerned about their plight. This may lead to us wanting to do something about it – but the result is rarely care-for. More usually, we might give money to a development charity, or perhaps join a campaigning group or activity that seeks to relieve ‘third world’ debt. These types of situations will influence your decision-making and problem-solving skills, but if no mistakes are made or you’re hesitant to try new things because of the fear of making some, how will you learn from them? One part of self-development is learning how not to repeat mistakes, but you have to make them first. 4. Knowing When To Ask For Help While Epicureans have the fourfold cure (which summarizes the first four aphorisms of Epicurus’s Principal Doctrines), two of the most crucial therapeutic devices in Stoicism for helping us live happy lives are the so-called dichotomy of control, as well as how the Stoics approach emotions. Learn more about StoicismWisdom for James is not merely intellectual but also behavioral. Meekness (Gk. prautēs, translated “gentleness” in Gal. 5:23) was considered weakness by the Greeks, but Jesus elevated it to a primary Christian virtue (Matt. 5:5; 11:29). Meekness comes not from cowardice or passivity but rather from trusting God and therefore being set free from anxious self-promotion. 8. Matthew 7:24 These uncomfortable experiences will teach you how to be more humble and honest with yourself, and as long as you’re consistent, you can learn useful skills along the way. 2. Show Compassion & Empathy Evidence-Informed Practice. In our earlier course you learned about the ways that social work interventions might be developed based on empirical evidence. Informative evidence included epidemiology, etiology, and prior studies of intervention results: efficacy studies and effectiveness studies.Together, these sources of information, when applied to practice, comprise what is meant by the term evidence-informed practice. The term evidence-informed practices (EIPs) is sometimes used, as well.