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Disappointment is an under-studied concept in the field of PTSD; it is nevertheless apparent in testimonies of individuals diagnosed with PTSD. Self-disappointment, disappointment with others, and disappointment with the Sublime are mentioned in the literature yet were not studied and described in the context of PTSD and spiritual recovery. This study aims to fill this gap; 50 individuals of varying backgrounds who recovered from PTSD and attributed their recovery to spirituality were interviewed. Participants underwent a variety of traumas, had different piety levels, and used different recovery methods. Findings revealed a mechanism where individuals diagnosed with PTSD experience three-dimensional disappointment (TDD) with self, others, and the Sublime, and that this disappointment breeds a sense of disconnection and helplessness. Findings suggest also that disappointment plays a significant role in both creating PTSD and intensifying the suffering from it. Implications for caregivers, therapists, and individuals with PTSD are discussed., Competing Interests: Declaration of Conflicting InterestsThe author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

Spiritual criminology (SC) is an umbrella term for various criminological theories, models and practices that share reference to the spiritual dimension of human existence. Informed by a growing body of research that applies spiritual approaches to various aspects of criminology, SC attempts to provide a common thread shared by most approaches to spirituality: a voluntary self-journey that begins with an elevated level of self-centeredness and is aimed at self-transformation. Based on an extensive review of the literature, this paper proposes three general principles for spiritual accompaniment of people who offended: mindful non-doing, being and acting; love and compassion; and compassionate inclusion. These principles can be applied by combining several practices: renouncing control over knowledge, process and outcomes; creating a moral atmosphere that includes forgiveness and nonjudgment; and self-modeling. SC is shown to contribute to the rehabilitation of people who offended and also to crime prevention.

The current study examined drug users' perspectives on strategies that helped them to maintain normative functioning or resolve impaired functioning. We interviewed 29 drug users who described themselves as functioning normatively while using drugs on a regular basis until they experienced harms or raised concerns of future harms. The content analysis showed that the users maintain their normative functioning through diverse strategies that can be located on a continuum. This continuum was conceptualized as "normative functioning management" based on White et al.'s concept of "recovery management." This study found an ongoing continuum through self-management and social interaction consisting of three regions: the management of normative functioning, the recognition of the harm of drug use to functioning, and the subsequent adoption of change strategies for maintaining normative functioning. This continuum may provide a more nuanced theoretical understanding of the phenomenon of drug users with normative functioning and is therefore relevant for counselors encountering such users in their practice. This study highlights inner resources such as self-awareness and social interaction that help functioning users to maintain their normative functioning and fulfill basic obligations in their normal routines, that is, preserving their professional status, family lives, and relationships.

The presented study examined dynamics and perceptions among family members of ideologues lawbreaking animal rights activists. In the course of the study, parents and spouses of activists were interviewed, and its findings highlighted a number of key themes: glorification of the activist, an envy directed toward elements of the activism; personal gain acquired by virtue of the relationship, as well as self-discovery which family members experienced by their exposure to activism. By using Maruna's "redemption script" (2001), the study presents the manner by which perception of an activist as an idealist, leads his family members to construct a new narrative that qualifies transgressions based on ideology. The redemption script turns out to be bidirectional. Thus, while Maruna presented it as an aid for desisting delinquency, the study indicates that as far as it concerns breaking the law in favor of animals, it can mobilize family members to support all shades of activism.

This article will survey the dramatic change English football had undergone since the end of the last century. The authors will closely explore the implementation of the Taylor Report recommendations, to convince that which power and management techniques were used to decrease violence in public areas that were previously considered dangerous and crime-oriented. It will be argued that disciplinarian techniques were practiced, much like those described in Foucault's Discipline and Punish, while this very power has proven to be positive and revitalizing. It will be therefore concluded that power is at its most effective when operated via techniques of discipline and social inclusion. These arguments correspond with the positive criminology theory whose popularity within the discipline is gradually increasing.

Throughout the ages and in most cultures, spiritual and religious thinking have dealt extensively with offending (person against person and person against the Divine), the response to offending, and rehabilitation of offenders. Although modern criminology has generally overlooked that body of knowledge and experience, the study of spirituality and its relation to criminology is currently growing. Frequently, though, it is conducted from the secular scientific perspective, thus reducing spiritual knowledge into what is already known. Our aim here is to present a complementary perspective; that is, spiritual criminology that emerges from the spiritual perspective. Following a description of the state-of-the-art in criminological research concerning spirituality and its impact upon individuals, we focus on Jewish criminology as an illustrative case study, and present a spiritual Jewish view on good and evil, including factors that lead to criminality, the issue of free choice, the aim of punishment and societal response, crime desistance, rehabilitation, and prevention. The proposed establishment of spiritual criminology can be further developed by including parallel schools of spirituality, to create an integrated field in criminology.

An exploratory, qualitative, phenomenological study focused on the experience of pain while participating in sexual masochistic acts. Semi-structured interviews were conducted with nine individuals (four female, five male) who regularly participate in sexually masochistic acts and point to pain as central to their experience. Qualitative analysis of the data revealed several key characteristics of the participant's experience: the first time, intoxication, craving and withdrawal, tolerance, pain as control, and the pain inducing partner. The findings indicate that the way pain is experienced while mitigated through masochistic behavior creates an addictive process that coincides with a chronic behavioral spin contextualization. This article presents a preliminary model of addiction to physical pain in light of the Diagnostic and Statistical Manual of Mental Disorders (5th ed.; DSM-5) definition of substance-related and addictive disorders and the behavioral spin theory.

The discourse regarding offender rehabilitation has been criticized by various scholars who have claimed that reducing negative causes and managing risk will not automatically prompt positive human development and elements that are associated with desistance. Positive criminology is an innovative concept that challenges the common preoccupation with negative elements, by placing emphasis on human encounters and forces of inclusion that are experienced positively by target individuals and that can promote crime desistance. However, as the concept is relatively new, there are still no guiding principles for the practice of positive criminology that could direct research and the criminal justice system. This article attempts to fill that gap by providing principles that could be practiced by criminal justice personnel and examples of different interventions that reflect positive criminology. The article also provides ideological explanations for adopting the concept of positive criminology in practice., (© The Author(s) 2013.)

A qualitative phenomenological study of parents of addicted male adolescents who were residents of a Jewish therapeutic community (TC) describes and interprets the parents' perceptions of the recovery process. Deep, semistructured interviews with 14 parents provided the data. The parents' perceptions were clustered into three main themes of meaning: (a) the process of change, (b) the experiences of family members in the course of the son's recovery process, and (c) the parents' perception of the treatment at Retorno. According to the parents, the admission of their sons into the TC brought notable relief to the family life, which enabled the whole family to begin a recovery process. The findings support the positive criminology perspective that emphasizes the disintegration-integration vector as significant in the recovery process. Recommendations for intervention planning are provided.

Positive criminology is a new term for a perspective associated with theories and models that relate to socially inclusive, positively experienced influences that assist individuals in desisting or refraining from criminal and deviant behavior. A qualitative phenomenological study of prisoners who were in recovery from substance dependency and who participated in a Vipassana course in a rehabilitative prison introduces features of positive criminology. A total of 22 male prisoners participated in a 10-day Vipassana course run by volunteers in prison. Deep interviews were conducted with participants before, immediately after, and 3 to 4 months after the course. The findings describe components of positive criminology that had meaningful impact on the prisoners in rehabilitation: perceived goodness, positive relationship with the prison staff, positive social atmosphere, and overcoming an ordeal. Implications for practice and further research are outlined.

Three consecutive, professionally led (as opposed to self-help) groups following the 12-step program (TSP) were integrated into a methadone maintenance treatment (MMT) program that included 32 heroin-addicted individuals in recovery. This report describes our experience in meeting the challenges that arose and our conclusions regarding the therapeutic potential of this integration. A professional therapeutic staff guided the groups. In-depth interviews of 10 participants and the reflections of the group leaders provided data for learning about the groups' experience. Initially the participants rejected the concepts of Step 1, powerlessness and unmanageability of life. The assimilation of Step 4 (defining character defect) also aroused some resistance. The participants eventually adopted the pragmatic aspects of TSP, including its terminology. The establishment of a common language of recovery helped to create group coherence and a sense of belonging, and helped to meet the needs of those who felt stigmatized by both the nonaddicted and addicted population undergoing nonmethadone recovery. TSP could be adapted to various aspects of daily life, produced a sense of self-efficacy, and stimulated motivation for change. Therapeutic implications are discussed., (© 2011 SAGE Publications)

Positive criminology is a new conceptual perspective of criminology, encompassing several theories and models. Positive criminology refers to a focus on individuals' encounters with forces and influences that are experienced as positive, which distance them from deviance and crime, whether by means of formal and informal therapy programs and interventions, such as self-help groups; through emphasis of positive social elements, such as exposure to goodness, social acceptance, and reintegrative shaming; or based on positive personal traits, such as resilience and coherence. The perspective of positive criminology broadens that of traditional criminology, which focuses mainly on understanding the factors and processes that lead individuals and groups to what is defined as deviant and criminal behavior. Positive criminology is implemented in treatment and rehabilitation of individuals and groups that have demonstrated deviant and criminal behavior, by emphasizing positive experiences that may potentially prevent or discourage continued criminal behavior. Positive criminology is also expressed in prevention based on a positive approach.

The family relationships of adolescents brought up by an addicted parent were studied in a qualitative research. The authors interviewed 19 adolescents, all of whom had a parent either actively addicted to drugs or else recovering addicts. The participants were assigned to one of two groups based on the degree to which they maintained normative lives or descended into addiction. It was found that the relative strength of the adolescents within the triad of forces (mother, father, self) had great significance for their development. Younger siblings awakened a desire to protect them from a life of addiction. The extended family was also found to have a potential to influence, in keeping with the significance the young people attributed to these relatives. The results indicate a definition, the first of its kind, of subjective risk and protective factors representing subjective perceptions of the reality of the lives of the participants.

Perceived altruism, an attitude that clients may attribute to those who work with them, was examined in a qualitative and quantitative study about the impact of volunteers in drop-in centers for youth at risk in Israel. Data were collected by interviews, observations, case studies, and questionnaires. The results show that the volunteers' unique contribution affected the service as a whole. The beneficiaries knew that volunteers were servicing them, perceived volunteers as true altruists, were satisfied to the degree of preferring their services over that of paid workers, and were positively affected by the encounter with volunteering. A significant impact was that volunteers set a living example of the possibility of human goodness via personal encounters and demonstrated the existence of a responsive society with mutual, unconditional caring. These results exhibit practical implications for innovative interventions with youth at risk and illustrate the significance of the psychology of goodness.