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"Di masa pandemi COVID-19, keluhan psikologis masyarakat meningkat, sehingga mengakibatkan peningkatan permintaan konsultasi dengan psikolog klinis. Padahal jumlah psikolog klinis di Indonesia sangat terbatas, sehingga peningkatan permintaan konsultasi psikologis tersebut berpotensi membuat psikolog klinis mengalami keletihan emosional pasca memberikan layanan psikologis kepada klien, yang disebut sebagai compassion fatigue. Berdasarkan literatur, beberapa faktor kepribadian memiliki peranan dalam kemunculan compassion fatigue. Di sisi lain, studi juga menunjukkan bahwa self-compassion dapat mempromosikan kesehatan mental di kalangan psikolog klinis. Oleh karena itu penelitian ini bertujuan untuk melihat peran neurotisisme, perfeksionisme, dan self-compassion dalam kaitannya pada kemunculan gejala compassion fatigue di kalangan psikolog klinis. Alat ukur yang digunakan di antaranya Secondary Traumatic Stress Scale, dimensi emotional stability dari IPIP BFM – 50, Multidimentional Perfeksionisme Scale, dan Self-Compassion Scale - Short Form. Partisipan penelitian dihimpun melalui metode convenient sampling, dan pengisian data dilakukan dengan survei daring kepada psikolog klinis yang berpraktek selama pandemi Covid-19 (N=126). Analisis data dilakukan dengan menggunakan analisis regresi berganda dan moderasi pada Makro PROCESS dari Hayes. Hasil penelitian menunjukkan bahwa perfectionism dan neurotisisme secara bersama-sama memprediksi kemunculan gejala compassion fatigue di kalangan psikolog klinis. Sementara self-compassion tidak berperan sebagai moderator, baik dari hubungan perfeksionisme dengan compassion fatigue maupun hubungan neurotisisme dengan compassion fatigue.

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In Indonesia, during COVID-19 pandemic, psychological complaints are increasing, making demand for psychological consultation also increases. Meanwhile, number of clinical psychologists in Indonesia is very limited. This condition potentially make clinical psychologists experience emotional exhaustion after providing psychological services to clients, known as compassion fatigue. Previous studies show several personality factors are associated with the emergence of compassion fatigue. Another studies also show that self-compassion promote mental health for clinical psychologists. Therefore, this study aims to examine the role of neuroticism, perfectionism, and self-compassion in relation to the symptoms of compassion fatigue among clinical psychologists. Measuring instruments used in this research are Secondary Traumatic Stress Scale, emotional stability dimension of IPIP BFM – 50, Multidimensional Perfectionism Scale, and Self-Compassion Scale - Short Form. Respondents collected through convenient sampling method, and data gathered via online survey from clinical psychologists who did psychological practices during Covid-19 pandemic (N=126). Data analysis performed using multiple regression analysis and moderation on the PROCESS Macro from Hayes. The results showed that perfectionism and neuroticism together predict symptoms of compassion fatigue among clinical psychologists. Meanwhile, self-compassion does not act as a moderator, both in relationship between perfectionism and compassion fatigue, and in relationship between neuroticism and compassion fatigue."

"Melihat lingkungan perkuliahan yang dipenuhi dengan berbagai tuntutan dan situasi yang dapat menekan mahasiswa, dimana berdampak pada kondisi mahasiswa yang menjadi depresi, tertekan, dan frustasi. Kondisi ini cenderung membuat mahasiswa menjadi reaktif dan mendorong mahasiswa menunjukkan agresivitas. Self-compassion yang dianggap sebagai salah satu faktor protektif terhadap agresivitas, berperan penting dalam mereduksi dan mencegah agresivitas pada mahasiswa. Dalam penelitian ini, peneliti menggunakan desain penelitian regresi, dimana peneliti menyebarkan kuesioner self-compassion (Skala Welas Diri) dan agresivitas (Bush-Perry Aggression Questionnaire) pada partisipan untuk melihat peran self-compassion terhadap agresivitas. Sebanyak total 130 mahasiswa sarjana dari berbagai universitas di Indonesia dengan rentang usia 18-25 tahun berpartisipasi dalam penelitian ini. Berdasarkan hasil analisis regresi linear sederhana, diketahui bahwa self-compassion berperan secara signifikan terhadap agresivitas pada mahasiswa di Indonesia (R² = 0,271, p < 0,001 ). Hasil yang didapatkan menunjukkan bahwa self-compassion dapat memprediksi agresivitas secara signifikan sebesar 27,1%.

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Seeing that the college environment is filled with various demands and situations that can put pressure on college students, which has an impact on college students' conditions become depressed, stressed, and frustrated. This condition tends to make college students reactive and encourages students to show aggressivity. Self-compassion, considered a protective factor against aggressivity, plays an important role in reducing and preventing aggressivity in students. In this research, the researcher used regression design on research, where the researcher distributed self-compassion (Skala Welas Diri) and aggressivity (Bush-Perry Aggression Questionnaire) to participants to see the role of self-compassion on aggressivity. 130 undergraduate and diploma students from various universities in Indonesia with an age range of 18-25 years participated in this research. Based on the results of simple linear regression analysis, it is known that self-compassion plays a significant role in aggressivity among college students in Indonesia (R² = 0.271, p < 0.001). The results obtained show that self-compassion can significantly predict aggressivity by 27.1%."

"Kondisi stress akibat terpaparnya trauma yang dialami orang lain serta adanya kelelahan fisik dan emosi yang berlebihan compassion fatigue sering dialami oleh perawat. Akan tetapi, perawat yang mampu beradaptasi dengan kondisi tersebut tetap dapat merasakan kepuasan saat merawat pasien dengan sepenuh hati compassion satisfaction dengan berperilaku caring dalam memberikan asuhan keperawatan. Tujuan penelitian ini adalah menggambarkan hubungan compassion satisfaction dan compassion fatigue dengan perilaku caring perawat secara. Desain penelitian ini menggunakan cross sectional yang melibatkan 100 perawat RSUP Fatmawati yang dipilih dengan metode stratified random sampling. Compassion satisfaction dan fatigue diukur dengan Professional Quality of Life ProQOL 30 dan perilaku caring diukur dengan Caring Behavior Inventory CBI 42. Hasil uji Mann Whitney menunjukkan ada hubungan yang bermakna antara compassion dengan perilaku caring satisfaction p

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Stress conditions due to exposure to trauma experienced by others and the excessive physical and emotional exhaustion compassion fatigue is often experienced by nurses. However, nurses who are able to adapt to these conditions can still feel satisfaction while caring for patients with wholehearted compassion satisfaction with caring behavior in giving nursing care. The purpose of this study is to describe the relationship of compassion satisfaction and compassion fatigue with caring behavior of nurses. The design of this study using cross sectional involving 100 nurses RSUP Fatmawati selected by stratified random sampling method. Comparison of satisfaction and fatigue was measured with Professional Quality of Life ProQOL 30 and caring behavior was measured by Caring Behavior Inventory CBI 42. Mann Whitney test results showed a significant association between compassion and caring satisfaction."

"[ABSTRAKPenelitian ini untuk mengetahui apakah ada hubungan antara strategi coping stresdan compassion satisfaction, serta menguji coping fokus masalah dan emosisebagai mediator antara coping fokus spiritual dan compassion satisfaction.Menggunakan Purposive sampling, Kuesioner Proqol R-IV (Stamm, 2010) BriefCOPE (Carver dkk, 1989), WCC (Dahlan, 2005) dan Brief RCOPE (Pargamentdkk, 1998) diisi oleh 102 perawat UGD, ICU dan Bedah Umum di Makassar.Analisa regresi berganda signifikan untuk hubungan coping fokus masalah dancoping fokus emosi dengan compassion satisfaction (F = 3.459, p = .002<.05),coping fokus masalah dan coping fokus spiritual dengan compassion satisfaction(F = 4.016, p = .000<.05), dan ketiga coping stres dan compassion satisfaction(F = 3.656, p = .001<.05). Hasil uji mediasi menunjukkan hubungan antara copingfokus spiritual dan compassion satisfaction tidak dimediasi oleh coping fokusmasalah (jalur a, β = .012, p = .906>.05) dan coping fokus emosi (jalur d, β =-.037, p = .708>.05 dan jalur e, β = .161, p = .093>.05). Penemuan menunjukkancoping fokus spiritual berhubungan langsung dengan compassion satisfaction.

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ABSTRACTThe aim of this study was to explore the relationships of coping and compassionsatisfaction, and examine the problem and emotion focused coping as mediatorbetween spiritual focused coping and compassion satisfaction. With Purposivesampling, questionnaire Proqol R-IV (Stamm, 2010) Brief COPE (Carver et al.,1989), WCC (Dahlan, 2005) dan Brief RCOPE (Pargament et al., 1998) filled by102 nurses of UGD, ICU and Centre Operating Service in Makassar. The resultsof multiple regression were significant for relationships between problem focusedcoping and emotion focused coping with compassion satisfaction (F = 3.459, p =.002<.05), problem focused coping and spiritual focused coping with compassionsatisfaction (F = 4.016, p = .000<.05), and the third of coping with compassionsatisfaction (F = 3.656, p = .001<.05). The mediation analyses showed that therelationships between spiritual focused coping and compassion satisfaction werenot mediated by problem focused coping (path a, β = .012, p = .906>.05) andemotion focused coping emosi (path d, β = -.037, p = .708>.05 and path e, β =.161, p = .093>.05). Finding showed that relationship between of spiritual focusedcoping was directly with compassion satisfaction.;The aim of this study was to explore the relationships of coping and compassionsatisfaction, and examine the problem and emotion focused coping as mediatorbetween spiritual focused coping and compassion satisfaction. With Purposivesampling, questionnaire Proqol R-IV (Stamm, 2010) Brief COPE (Carver et al.,1989), WCC (Dahlan, 2005) dan Brief RCOPE (Pargament et al., 1998) filled by102 nurses of UGD, ICU and Centre Operating Service in Makassar. The resultsof multiple regression were significant for relationships between problem focusedcoping and emotion focused coping with compassion satisfaction (F = 3.459, p =.002<.05), problem focused coping and spiritual focused coping with compassionsatisfaction (F = 4.016, p = .000<.05), and the third of coping with compassionsatisfaction (F = 3.656, p = .001<.05). The mediation analyses showed that therelationships between spiritual focused coping and compassion satisfaction werenot mediated by problem focused coping (path a, β = .012, p = .906>.05) andemotion focused coping emosi (path d, β = -.037, p = .708>.05 and path e, β =.161, p = .093>.05). Finding showed that relationship between of spiritual focusedcoping was directly with compassion satisfaction.;The aim of this study was to explore the relationships of coping and compassionsatisfaction, and examine the problem and emotion focused coping as mediatorbetween spiritual focused coping and compassion satisfaction. With Purposivesampling, questionnaire Proqol R-IV (Stamm, 2010) Brief COPE (Carver et al.,1989), WCC (Dahlan, 2005) dan Brief RCOPE (Pargament et al., 1998) filled by102 nurses of UGD, ICU and Centre Operating Service in Makassar. The resultsof multiple regression were significant for relationships between problem focusedcoping and emotion focused coping with compassion satisfaction (F = 3.459, p =.002<.05), problem focused coping and spiritual focused coping with compassionsatisfaction (F = 4.016, p = .000<.05), and the third of coping with compassionsatisfaction (F = 3.656, p = .001<.05). The mediation analyses showed that therelationships between spiritual focused coping and compassion satisfaction werenot mediated by problem focused coping (path a, β = .012, p = .906>.05) andemotion focused coping emosi (path d, β = -.037, p = .708>.05 and path e, β =.161, p = .093>.05). Finding showed that relationship between of spiritual focusedcoping was directly with compassion satisfaction., The aim of this study was to explore the relationships of coping and compassionsatisfaction, and examine the problem and emotion focused coping as mediatorbetween spiritual focused coping and compassion satisfaction. With Purposivesampling, questionnaire Proqol R-IV (Stamm, 2010) Brief COPE (Carver et al.,1989), WCC (Dahlan, 2005) dan Brief RCOPE (Pargament et al., 1998) filled by102 nurses of UGD, ICU and Centre Operating Service in Makassar. The resultsof multiple regression were significant for relationships between problem focusedcoping and emotion focused coping with compassion satisfaction (F = 3.459, p =.002<.05), problem focused coping and spiritual focused coping with compassionsatisfaction (F = 4.016, p = .000<.05), and the third of coping with compassionsatisfaction (F = 3.656, p = .001<.05). The mediation analyses showed that therelationships between spiritual focused coping and compassion satisfaction werenot mediated by problem focused coping (path a, β = .012, p = .906>.05) andemotion focused coping emosi (path d, β = -.037, p = .708>.05 and path e, β =.161, p = .093>.05). Finding showed that relationship between of spiritual focusedcoping was directly with compassion satisfaction.]"

"Penelitian ini dilakukan untuk mengetahui apakah self-compassion merupakan prediktor resiliensi pada penyintas erupsi Gunung Kelud. Penelitian sebelumnya telah menunjukkan adanya hubungan antara self-compassion dan resiliensi, namun belum ada studi yang meneliti mengenai self-compassion dan resiliensi pada konteks bencana. Self-compassion diukur dengan menggunakan Self Compassion Scale-Short Form SC-SF , sementara resiliensi diukur dengan Connor-Davidson Resilience Scale CD-RISC . Partisipan dalam penelitian ini adalah 115 warga Desa Puncu, Kec. Puncu, Kab. Kediri. Desa Puncu dipilih sebagai tempat pengambulan data karena merupakan salah satu desa yang terkena dampak terparah akibat erupsi Gunung Kelud 2014 lalu. Analisis regresi yang dilakukan menunjukkan bahwa self-compassion meningkatkan resiliensi pada penyintas erupsi Gunung Kelud.

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This research was conducted to determine self compassion as a predictor for resilience among Kelud eruption survivor. Previous research have shown a link between self compassion and resilience, but there is no study yet about self compassion and resilience in disaster context. Self compassion is measured by Self Compassion Scale Short Form SC SF , while resilience is measured by Connor Davidson Resilience Scale CD RISC . Participants in this research are 115 people lived in Desa Puncu, Kec. Puncu, Kab. Kediri. Desa Puncu is chosen for data retrieval because it was one of the area that has the most severe impact from Kelud eruption. Linear regression statistical techniques showed that self compassion contribute to increase resilience among Kelud eruption survivor."

"Fokus dari penelitian pada tesis adalah untuk mengetahui efektivitas keterampilan self-compassion yang diberikan melalui Compassion-focused Therapy (CFT) dalam menurunkan intensitas dorongan melukai diri sendiri, tingkat kritik diri, dan tingkat gejala emosi negatif. Subjek dari penelitian ini dikhususkan pada mahasiswa Universitas Indonesia yang melakukan perilaku melukai diri sendiri dalam rentang satu tahun terakhir. Penelitian ini dilakukan dengan menggunakan metode single group with repeated measurement (ABA Design) dengan n=3. Intervensi CFT diberikan dalam enam sesi individual. Pengukuran kuantitatif dilakukan dalam tiga fase, yaitu fase baseline, fase intervensi, dan fase follow-up (tiga kali pengukuran dilakukan pada masing-masing fase). Fase intervensi dilakukan minimal satu minggu sekali dan fase follow-up pertama dilakukan enam minggu setelah sesi intervensi terakhir dilakukan (interval dua minggu untuk pengukuran selanjutnya di fase follow-up). Hasil dari penelitian ini, CFT terbukti efektif dalam menurunkan intensitas dorongan melukai diri sendiri, tingkat kritik diri, dan tingkat gejala emosi negatif. Perubahan positif ini merupakan hasil dari keterampilan self-compassion yang dipelajari selama sesi intervensi. Keterampilan self-compassion membantu partisipan mengembangkan kesadaran akan diri dan perspektif positif mengenai diri dan kehidupan mereka, serta membantu partisipan untuk menemukan strategi coping emosional yang berbasis compassion untuk meregulasi emosi negatif, mengelola kritik pada diri, dan mengontrol dorongan melukai diri sendiri. Hasil ini diperkuat dengan tidak adanya kemunculan perilaku melukai diri sendiri selama penelitian berlangsung. Rata-rata penurunan dari ketiga variabel penelitian juga dapat dipertahankan sampai dengan pengukuran di fase follow-up.

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The focus of the study in this thesis is to find the effectiveness of compassion skills given through Compassion-focused Therapy (CFT) in decreasing intensity of urge to self-injury, level of self-criticism, and level of negative emotional symptoms. The subjects of this study were devoted to University of Indonesia students who committed self-injury in the past one year. This study used single group with repeated measurement method (ABA Design) with n=3. CFT was performed in six individual sessions. The quantitative measurement was conducted in three phase, that is baseline, intervention, dan follow-up (three measurements were conducted in each phase). The intervention phase was performed at least once a week and the first of follow-up phase was conducted six weeks after the last session (interval two weeks for the next measurement in follow-up phase). Result of this study, CFT has proven effective in decreasing intensity of urge to self-injury, level of self-criticism, and level of the symptoms of negative emotion. These positive changes are the result of self-compassion skills learned during the intervention sessions. Self-compassion skills helps the participants to develop their self-awareness dan positive perspective related to themselves and their life, and helps the participants to find compassion-based emosional coping strategy to regulate their negative emotion and self-criticism. These results are confirmed by the absence of self-injury behavior during the study. The mean of decline in the three research variables can also be maintained until measurement in the follow-up phase."

"COVID-19 menyebabkan berkurangnya interaksi individu yang dapat memunculkan kesepian. Dengan demikian, kesepian perlu diatasi dengan welas diri yang telah ditemukan pengaruhnya terhadap kesepian pada penelitian terdahulu. Namun, pengaruh welas diri terhadap kesepian perlu diuji kembali dengan mengontrol variabel gender karena terdapat penelitian serupa yang menemukan adanya kemungkinan bias gender dalam hasil yang ditemukan terkait pengaruh welas diri terhadap kesepian. Meta analisis juga menunjukkan adanya hubungan gender dengan welas diri maupun kesepian. Penelitian ini dilakukan untuk menguji peran welas diri terhadap kesepian setelah mengontrol variabel gender pada dewasa muda Indonesia pada masa pandemi COVID-19. Penelitian kuantitatif ini melibatkan 474 partisipan dengan kriteria laki-laki atau wanita minimal berpendidikan lulusan SMA/sederajat berdomisili Indonesia dan berusia 20 hingga 40 tahun. Pengukuran kesepian dilakukan dengan alat ukur UCLA Loneliness Scale (version 3) oleh Russell (1996) dan pengukuran welas diri menggunakan alat ukur Self-Compassion Scale (Neff, 2003). Hasil penelitian menunjukkan bahwa welas diri secara umum memengaruhi kesepian secara negatif dan signifikan (b = -10,104, SE = 0,638, p = 0,000). Pengaruh negatif dan signifikan welas diri terhadap kesepian berkontribusi sebesar 34,3% setelah mengontrol variabel gender. Berdasarkan hasil tersebut dapat disimpulkan bahwa makin tinggi tingkat welas diri yang dimiliki individu, akan makin rendah tingkat kesepian pada individu tersebut. Dengan demikian, penyebaran informasi terkait welas diri masih perlu dilakukan sebagai salah satu upaya mengurangi tingkat kesepian.

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COVID-19 causes reduction in individual interactions which can lead to the feelings of loneliness. Thus, loneliness needs to be overcomed by self-compassion which has been found to have an effect on loneliness in previous studies. However, the effect of self-compassion on loneliness needs to be re-examined with addition of control for the gender variable due to a possible gender bias in the results that have been found in similar studies regarding the effect of self-compassion on loneliness. Meta-analysis also shows a gender relationship with self-compassion and loneliness This study was conducted to examine the role of self-compassion on loneliness after controlling for gender variables in young Indonesian adults during the COVID-19 pandemic. This quantitative study involved 474 participants with the criteria of being male or female, at least having a high school graduate/equivalent, domiciled in Indonesia and aged 20-40 years. Loneliness was measured using the UCLA Loneliness Scale (version 3) by Russell (1996) and self-compassion was measured using the Self-Compassion Scale (Neff, 2003). The results showed that self-compassion generally negatively and significantly affected loneliness (b = -10.104, SE = 0.638, p = 0.000). The negative and significant effect of self-compassion on loneliness contributed 34.3% after controlling for the gender variable. Based on these results, it can be concluded that the higher the level of self-compassion an individual has, the lower the level of loneliness in that individual will be. Thus, the socialization of information related to self-compassion still needs to be done as an effort to reduce the level of loneliness."

"Studi filsafat atas compassion berdasarkan pemikiran Martha Nussbaum, sangat relevan dalam konteks kontemporer mengingat prevalensi dehumanisasi pada ranah interaksi sosial dan devaluasi nilai-nilai kemanusiaan di era digital. Keadaan demikian menuntut pengembangan sistem penalaran moral khas manusia bersumber dari realitas, pembelajaran dan tata kelola tindakan. Metode studi kritis dan tinjauan pustaka dengan mempertimbangkan prinsip penjelasan reduktif digunakan dalam analisis atas compassion yang mencakup penderitaan dan kerentanan. Analisis filosofis komprehensif bertumpu pada premis dasar bahwa compassion merupakan kemampuan menderita bersama liyan dengan hasrat memaknai kehidupan untuk mencapai transformasi moral. Penelitian ini menunjukkan bahwa penderitaan liyan dapat menjadi kewajiban moral karena penerapan kapabilitas kognisi, afeksi dan konasi melalui prinsip tanggung jawab, kesadaran diri dan kehadiran dalam fenomena penderitaan. Mekanisme demikian meneguhkan compassion sebagai teknologi moral transformatif yakni kerangka dan sistem penunjang pemahaman atas kehidupan sekaligus menjadi basis moral tindakan manusia. Akhirnya, penelitian ini mengembalikan compassion pada makna aslinya yaitu kemampuan menderita bersama atau hidup berdampingan dengan penderitaan, dengan kekhasan moralitas yang terbuka dan terintegrasi. Kekhasan tersebut menempatkan compassion dan penderitaan sebagai komitmen dan kebijaksanaan moral kemanusiaan.

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The philosophical study of compassion, as proposed by Martha Nussbaum, is particularly pertinent in the contemporary context, given the prevalence of dehumanization in social interactions and the devaluation of human values in the digital age. In light of these circumstances, it is imperative that humans develop a humanitarian moral reasoning system that is grounded in the fundamental tenets of reality, learning, and the management of moral action. The critical study and literature review method, based on the principle of reductive explanation, is applied in the analysis of compassion, which encompasses suffering and vulnerability. The comprehensive philosophical analysis is based on the fundamental premise that compassion is the capacity to suffer together, alongside the desire to make sense of life, in order to achieve moral transformation. This research demonstrates that the suffering of others can become a moral obligation as a result of the application of cognition, affection and conation through the principles of responsibility, self-awareness and presence in the phenomenon of suffering. In this way, compassion can be seen as a transformative moral technology, providing a framework for understanding life and a basis for moral action. Ultimately, this research reestablishes compassion to its original meaning, that is, the capacity to suffer or coexist with suffering, with an open and integrated moral framework. This particularity situates compassion and suffering as the commitment and moral wisdom of humanity."

"Starting from the premise that our current linear, course-based, educational practices are frequently at odds with how our neurological system facilitates learning and personal development, the authors set out an alternative model that emphasizes a holistic approach to education that integrates meditative inquiry practice with s."