THÉORIES ET MÉTHODES EN TRAVAIL SOCIAL HUMANISTE / HUMANISTIC SOCIAL WORK THEORIES AND METHODS / Petru Stefaroi

Petru Stefaroi
THORIES
ET MTHODES
EN
TRAVAIL SOCIAL
HUMANISTE
La Personnalit Ressource
de Base de la Pratiquee
Collection Electronique
LA PSYCHOLOGIE ET LE TRAVAIL SOCIAL HUMANISTE
DITION 2016
Electronic collection:
Petru Stefaroi - Thories et Mthodes en Travail Social Humaniste

Humanistic Social Work Theories and Methods
Page 3
Autres livres et articles de l'auteur

Humanistic Personology: A Humanistic-Ontological Theory of
the Person & Personality. Applications in Therapy, Social
Work, Education, Management and Art (Theatre), (The
HUMANISTIC
PERSONOLOGY
Project),
August
2015,
CreateSpace, Charleston SC, an Amazon.com Company, USA.
Humane & Spiritual Qualities of the Professional in
Humanistic Social Work: Humanistic Social Work - The THIRD
WAY in Theory and Practice, Edition Entirely in English (The
HUMANISTIC SOCIAL WORK Project), December 2014,
Humane & Spiritual Qualities of the Professional in
Humanistic Social Work: Humanistic Social Work - The THIRD
WAY in Theory and Practice, English-Romanian Edition. (The
HUMANISTIC SOCIAL WORK Project), November 2014,
Calitati Psihologic-Sufletesti ale Profesionistului in Asistenta
Sociala Umanista - The HUMANISTIC SOCIAL WORK Project:
Humanistic Social Work - The THIRD WAY in Theory and
Practic, 2014, CreateSpace, Charleston SC, an Amazon.com
Company, USA; Kindle Edition.
Calitati psihologic-sufletesti ale profesionistului in asistenta
sociala umanista, 2013, CreateSpace, Charleston SC, an
Amazon.com Company, USA.
The Humanistic Approach in Psychology & Psychotherapy,
Sociology & Social Work, Pedagogy & Education, Management
and Art: Personal Development and Community Development,
December 2012, CreateSpace, Charleston SC, an Amazon.com
Company, USA.
Page 4
Paradigma umanist a asistenei sociale sau scurt

introducere n asistena social umanist (Humanistic
Paradigm of Social Work or Brief Introduction in Humanistic
Social Work), Social Work Review, No. 1, 2012, Polirom
Publishing House.
Asistenta Sociala Umanista: De la subzistenta si ingrijire la
reabilitare umana si fericire, October 2010, CreateSpace,
Charleston SC, an Amazon.com Company, USA.
Perspectiva umanist asupra clientului n asistena sociala
(Humanistic Perspective on Customer in Social Work), Social
Work Review, No. 1-2, 2009, Polirom Publishing House.
Teoria Fericirii in Asistenta Sociala: De la managementul
ingrijirii la managementul fericirii (Happiness Theory in Social
Work. From Care Management to Happiness Management),
2009, Lumen Publishing House.
Tulburri
de
dezvoltare
socio-afectiv
ale
copilului
instituionalizat (Socio-Affective Development Disorders of
Institutionalized Child), Social Work Review, No. 1-2, 2008,
Polirom Publishing House.
Specificul managementului (eficient) n domeniul asistenei
sociale (Efficient Management Particularity in Social Work),
Social Work Review, No. 3, 2007, Polirom Publishing House.

Page 5
THORIES ET MTHODES
EN TRAVAIL SOCIAL HUMANISTE: La Personnalit
Ressource de Base de la Pratique
DITION 2016
TABLE DES MATIRES
INTRODUCTION
Partie I
LE TRAVAIL SOCIAL HUMANISTE
Partie II
THORIES DU TRAVAIL SOCIAL HUMANISTE
Les thories du dveloppement et de
l'autonomisation personnelle/ sociale de la
personne
La thorie de l'attachement
La thorie de l'empathie
La thorie du bonheur
Page 6
Partie III
MTHODES DU TRAVAIL SOCIAL HUMANISTE
Les mthodes adoptes/ adaptes de la
psychothrapie humaniste
Les mthodes existentielles
La mthode de la balance
Les mthodes apprciatives
Partie IV
LA PRATIQUE DU TRAVAIL SOCIAL HUMANISTE
ET LA PERSONNALIT DU PRATICIEN
CONCLUSIONS
BIBLIOGRAPHIE / BIBLIOGRAPHY

Page 7
INTRODUCTION
e travail social humaniste, en tant que

thorie et pratique, est bas sur un
ensemble de thories et de mthodes ayant
largement leurs origines dans la psychothrapie
humaniste, mais adaptes l'activit spcifique du
travail social, c'est dire la rsolution des
problmes socio-humains et collectifs et pas
seulement
des
problmes
individuels,
psychologique-personnels.
La thorie et la mthodologie spcifiques du
travail social humaniste tentent d'assembler et
d'organiser la thorie/ les thorie et le mthodes
assumes
humanistes
du
travail
social
contemporain, dans un systme thortique
unitaire, promouvant, essentiellement, lide de
Page 8
l'tre humain concret et complexe, l'individualit et

le bonheur personnel, ses intrts, sentiments et
valeurs fondamentales, le bien-tre spirituel de la
personne, la personnalit humaine et les relations
humains comme des ressources fondamentales de
la pratique, la dignit humaine, la justice sociale,
l'galit, la solidarit, l'exploitation des ressources
culturelles et socio-humaines de la communaut et
du contexte social, l'mancipation spirituelle, la
dveloppement
personnel/
humain
et
l'autodtermination du client.
Les
thories
du
dveloppement
et
de
l'autonomisation personnelle, en travail social
humaniste, sont modles thoriques et fondations
pour reprsenter et approcher le client comme tre
humain en cours de dveloppement, avec la
personnalit comme ressource pour croissance et
changement, pour reprsenter et approcher le
client comme personne avec volont, libre arbitre,
ego, caractre, sensibilit et empathie, et pas
comme un simple individu dans une simple
interaction sociale, organisationnelle. La thorie
de l'empathie est un instrument formatif utilis
par les professionnels dans la ralisation des
objectifs spcifiques, principalement dans la
Page 9
rhabilitation humaine et l'autonomisation psychosociale du client. La thorie du bonheur dans le

travail social humaniste est soutenue par le fait
que est base sur des ides, des aspects, des
principes
que:
toutes
les
personnes,
indpendamment d'ge, de sexe, nationalit, race,
statut social, profession ont le droit une vie
digne, au bonheur, l'panouissement personnel;
l'indicateur essentiel de la qualit de la vie
humaine est la satisfaction interne, le bonheur et
la complaisance de la personne; le bonheur
authentique est une source de dveloppement
personnel, efficacit sociale/ professionnelle et
facteur pour l'acquisition de la capacit de
rinsertion sociale autonome.
Les mthodes de la psychothrapie humaniste
apportent dans la pratique du travail social
humaniste les principes de la rhabilitation
(intgration sociale/ humaine) par la concentration
sur les besoins et les sentiments uniques du client,
par le dveloppement personnel, humain et
spirituel. L'ide de base est de prendre
srieusement en considration la personnalit
concrte et unique, les sentiments uniques des
clients, parce que celles sont la base pour aider,
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par la dcouverte des ressources internes de la

personnalit - ide trs utile en travail social,
d'autant plus en travail social humaniste. Les
mthodes apprciatives promeuvent, comme
l'objectif, mais galement comme principale
stratgie, la rsolution des problmes sociaux/
humains du client par l'apprciation, la
connaissance et la croissance des attentes
optimistes, positives du travailleur social et du
client relatives l'volution de la personnalit du
client, du problme, et relatives l'volution des
rsultats de l'activit dintervention.
Le paradigme humaniste de la personnalit,
dont nous abordons dans cette uvre, met en
vidence, d'un ct, le contenu ontologique de la
personnalit, donnant la sphre ontologiquespirituelle le rle tiologique et structurel primaire,
et, de l'autre ct, met en vidence la dimension
existentielle et adaptative de la personnalit, la
libert et la volont de la personne, mettant
laccent, spcialement, sur le dveloppement
personnel et l'adaptation sociale par l'utilisation
des ressources psycho-volitives, adaptatives et
proactives de la personnalit et de la conscience.
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Conformment ces aspects, la reprsentation

humaniste de la personnalit est impose, d'aprs
notre
observation,
par
deux
paradigmes
principaux:
le
paradigme
humanisteexistentiel/positif
et le paradigme humanistespirituel/ ontologique. Le paradigme humanisteontologique promeut et thorise le concept de
personnalit humaine et spirituelle, et le paradigme
humaniste-positif promeut et thorise le concept de
forte personnalit.
Nous utilisons, conventionnellement, le syntagme
personnalit humaine/ spirituelle, la fois,
pour faire rfrence un ensemble des formations
de la personnalit, comme l'me (affective,
spirituelle, humaine), l'ego humain, la conscience
humaine, le caractre humain - sources
structurales onto-psychologiques et intellectuelles
des qualits et conduites humaines et spirituelles
de la personne, aussi bien que l'orientation,
qualit
humaniste,
la
valence,
dimension
humaniste, humaine/ spirituelle gnrale de la
personnalit
globale,
l'ensemble
des
caractristiques et ressources constantes, biopsychologiques
et
socio-comportementales,
spirituelles et humaines de lindividu, qui mettent
en vidence, avec prfrence, les aspects d'unit du
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comportement dans des situations et contextes

socio-humaines et culturelles diffrentes, et de la
domination/
consistance
de
certains
caractristiques
et
ressources
humaines,
spirituelles, trans-humaines de la personne/
personnalit globale.
La
personnalit
humaine
comprend,
principalement, quatre majeure onto-formations:
l'me (humaine), l'ego humain, la conscience
humaine et le caractre humain.
En ce qui concerne l'me, c'est une entit/
instance/
formation
psychologique-spirituelle
objective trs profond et complexe de l'tre humain
individuel - ce qu'on pourrait appeler le lieu et/ou
la source des sentiments, motions sociales et
spirituelles, en particulier humaines de la personne.
Li la notion de personnalit humaine/
spirituelle est le concept de dveloppement
humain/ spirituel. En essence, un niveau lev de
dveloppement humain et spirituel implique
principalement un degr lev dhumanisme,
altruisme, empathie/ compathie, spiritualit,
bonheur, gentillesse, bienveillance, tolrance,
philanthropie etc.

Page 13
En contrepartie, le concepts forte personnalit et

dveloppement personnel sont, frquemment,
associs ou identifis avec un certain nombre
d'autres
concepts
tels
que
croissance et
dveloppement inter-personnel et psychologiquecomportemental, adaptation, dveloppement social/
professionnel, contrle de soi, puissance de la
volont, etc. Sont, alors, entranes, spcialement,
des formations et structures psychologiquepersonnelles comme l'ego personnel, la conscience
proactive, les aptitudes, comptences et habitudes
comportementales.
En essence, un niveau lev de dveloppement
personnel implique un degr lev de ralisme et
l'quilibre, de dveloppement inter-personnel,
dautonomie
personnelle
et
sociale,
une
personnalit mature, adaptabilit, haut degr de
conscience, de connaissance de soi, d'estime de
soi,
bien-tre
psychologique,
motionnel,
intelligence
motionnelle,
volont
puissante,
rsistance chec et frustrations, attitudes
positives, optimisme, pense active/ positive
ressources et valeurs cruciales dans la pratique du
travail social humaniste.
L'approche
personnalit
humaniste-ontologique
de
du client met l'accent sur

Page 14
la
des
concepts, paradigmes et questions telles que

personnalit humaine, dveloppement humain,
unicit, spiritualit, me, ego humain, altruisme,
empathie/ compathie, amour etc. L'approche met
en
vidence
spcialement
le
contenu
psychologique-ontologique, humain et spirituel de
la personnalit du client, donnant, comme il est
naturel, donc, la sphre ontologique-spirituelle,
le rle tiologique primaire, structurel.
L'approche humaniste-positive tude la personnalit
et la personne du client mettant l'accent sur des
concepts, paradigmes et questions telles que forte
personnalit, dveloppement personnel, niveau
lev dautocontrle, expriences optimales, espoir
et
optimisme,
prsence
attentive,
pleine
conscience,
bien-tre,
rsilience,
autodtermination, efficacit, force de caractre,
persvrance, crativit, intelligence motionnelle,
motions positives, sens la vie et engagement
vers un but, existence pour soi, succs,
performance,
accomplissement/
ralisation
professionnelle etc.
Pour chaque catgorie de clients impliqus dans le
processus assistanciel/ thrapeutique, en travail
social humaniste, devrait mettre en vidence et
impliques dans le processus les dimensions,
Page 15
valences, cts de la personnalit ou des relations

humaines qui sont compatibles avec les objectifs
(humanistes) tablies, avec les mthodes et les
techniques spcifiques utilises, etc. Par exemple,
lorsque est vise l'augmentation de la rsilience, de
la capacit d'adaptation et d'intgration sociale du
client est efficace engager dans le processus
d'intervention les ressources de sa forte
personnalit, par le dveloppement psychologiquepersonnel et social, et, lorsque est vise la
rhabilitation humaine/ spirituelle et le bonheur
du client est recommande l'exploitation des
ressources de la personnalit humaine et
spirituelle, des relations humaines et culturelles du
client.
Aussi, la reprsentation humaniste de la
personnalit du professionnel est impose par deux
principaux paradigmes: le paradigme humanisteontologique/ spirituel, et le paradigme humanisteexistentiel/ positif.
Le niveau haut de dveloppement humain et
spirituel du professionnel est un facteur crucial
d'efficacit
dans
ses
objectifs
spcifiques,
notamment ceux quimpliquent l'empowerment,
l'acquisition
d'autonomie
et
le
bien-tre
psychologique-motionnel du client. Un niveau
Page 16
lev de dveloppement humain et spirituel du

professionnel implique principalement un degr
lev
dhumanisme,
empathie,
spiritualit,
bonheur, gentillesse, tolrance, bienveillance,
philanthropie etc.
Dans la perspective du paradigme humanisteexistentiel/ positif, en travail social humaniste, on
peut parler de dveloppement psychologiquepersonnel du professionnel seulement dans la
mesure o ses valeurs, paramtres se situent des
niveaux levs et se consacres ainsi comme traits
prominents
de
personnalit
et
conduite
(professionnelle), comme niveaux lev dautonomie
sociale,
de
dveloppement
inter-personnel,
personnalit mature, adaptabilit, haut degr de
conscience, la connaissance de soi, l'estime de soi,
efficacit
personnelle
et
sociale,
bien-tre
psychologique, motionnel, bonheur, intelligence
motionnelle, ralisme et l'quilibre, volont
puissante, optimisme, pense active, niveaux lev
de dveloppement moral, hautes comptences
professionnelles etc.
Lactivit de planification et gestion de la
pratique du travail social humaniste met la base,
Page 17
comme valeur fondamentale, la reprsentation et

l'approche des clients comme tres humains, avec
me, avec sentiments, souffrances, avec besoins
spirituelles et eudmoniques, vivant en relations et
organisations humaines trs complexes, comme
personnalits, avec ego, volont, libert et
ressources internes pour la rhabilitation et la
reconqute de l'autonomie, et pas seulement
comme simples lments dysfonctionnels dans
lorganisations sociales.
Le travail social humaniste utilise les pratiques
fondes sur les preuves pour comprendre et
adresser, scientifiquement et exprimentalement,
la personnalit, du client et praticien, les relations
et les comportements humains, le dveloppement
humain, les problmes sociaux, les situations de
difficult des clients.
Dans la pratique du travail social humaniste le
soin (de la personnalit) est plus important que
l'aide. Il est propos dun soin holistique et
humaniste, qui comprend la personnalit et la
spiritualit, non seulement les sphres physiques
et motionnelles primaires de la personnalit.
La pratique en travail social humaniste favorise le
placement de la personne spare de la famille
Page 18
naturelle dans les familles de substitution, dans

les familles largies, les voisins, et spcialement
l'adoption. Du point de vue de l'axiologie du travail
social humaniste le rle des services sociaux, des
travailleurs sociaux, des psychologues et des
travailleurs sociaux devrait tre de chercher
compatibilits pas seulement psychologiquesociomtrique
mais
aussi
ontologiques,
humaines et spirituelles.
Le travail social clinique humaniste favorise la
relation d'galit entre le praticien et le client, et
augmentent le rle de la personnalit et des
processus affectifs, compathiques dans la relation
dintervention. Les mthodes et les pratiques
humanistes apportent dans le travail social
clinique les principes de rhabilitation par la
concentration sur les besoins et les sentiments
concrets du client, par le dveloppement de sa
personnalit unique et complexe.
La personnalit (du client et du professionnel), les
qualits
psychologique-spirituelles
et
psychologique-personnelles, les relations humaines
(inter-personnelles, de groupe etc.) reprsentent les
moyens, les ressources essentielles qui peuvent
faciliter le changement, peuvent d'humaniser les
relations sociales en difficult, les microPetru Stefaroi - Thories et Mthodes en Travail Social Humaniste
Page 19
communauts dysfonctionnelles, dshumanises,

les gens endommags sur le plan humain, moral,
psychologique, les gens en difficult, en souffrance,
en conflit etc.

Page 20
Partie I
LE TRAVAIL SOCIAL
HUMANISTE
ans le contexte de conflit thorique,

doctrinaire, et mthodologique entre le
Travail Social Traditionnel/ Conventionnel
et le Travail Social Critique/ Radical, dans les
dernires dcennies une autre orientation, d'une
manire
subtile,
progressivement,
semble
s'imposer avec une force croissante.
C'est propos de l'orientation humaniste et
l'expression
logique,
forme
et
applique
quitablement rcente et prudente dans la
littrature spcifique: le Travail Social Humaniste
- syntagme, thorie, axiologie, mthode et pratique
qui sont en processus d'tablissement, et reste
voir si elles aura s'asseoir ct de le Travail Social
Page 21
Traditionnel/ Conventionnel et le Travail Social

Critique/ Radical, ct de leurs thories et
mthodes,
et,
spcialement,
si
s'tablira
dfinitivement, d'une manire cohrente, dans la
thorie et dans la pratique actuelle des
professionnels et des agences.
Le processus est troitement li de l'offensive de la
psychologie et de la psychothrapie humaniste,
d'un ct, et de la microsociologie et la sociologie
humaniste, d'un autre cot. Tous dans le contexte
philosophique et pistmologique conu par la
phnomnologie,
l'existentialisme,
le
postmodernisme/ post-postmodernisme etc. dans
les domaines de la thorie et la pratique sociale
(Payne, 2011).
Alors, l'abondance des concepts et des thories,
mthodes et techniques, spcialement provenant
de la psychologie et la psychothrapie humaniste,
de la sociologie humaniste et la microsociologie,
justifie l'observation que nous pouvons tre, dj,
en prsence d'une troisime voie dans le travail
social contemporain, avec presque
certain
perspective devenir dominante.
La ncessit d'une approche humaniste en travail
social, avec accent sur les thories et pratiques de
Page 22
l'autonomisation (personnes et communauts), sur

empathie, humanisme et spiritualit (comme
moyen de solidarit socio-humaine et relation
thrapeutique), est devenu vident spcialement
aprs la chute du communisme dans les pays
d'Europe centrale et orientale, par qui ils taient
tombs nombreuses aspirations pour raliser une
socit sans ingalits et l'oppression, et avec
l'avnement de la crise conomique, qui a rduit
les ressources avec quoi tre aid les peuples
vulnrables, individus et groupes sociaux dans le
besoin ou difficult, par les modalits de
redistribution et contrle social, choquant
srieusement l'tat-providence.
La mission et la tche principale du travail social
humaniste est, dans ce contexte, de promouvoir
une attitude proactive et compathique (solidariste)
dans la relation praticien/service-client, par le crer
d'un
environnement
socio-humain
(communautaire/
thrapeutique)
bas
sur
empathie, amour, harmonie et humanit, par
lhumaniser la communaut, par le changement
des clients et des communauts par leur
autonomisation, mancipation, dveloppement et
responsabilisation personnelle/ communautaire,
en partant du droit fondamental de la personne/
Page 23
communaut au bonheur et bien-tre, de leur droit

la dignit et l'autodtermination, mais aussi en
partant du fait que la personne et la microcommunaut ont beaucoup des ressources
internes inutiliss pour la rcupration et pour
l'affirmation social autonome (Stefaroi, 2014).
Sans
aucun
doute,
l'humanisme,
comme
philosophie (de l'homme) et mouvement, reprsente
le fondement central et source essentielle de la
thorie et la pratique du travail social, en gnral,
d'autant plus du travail social humaniste.
La psychologie et la psychothrapie humaniste
apportent en travail social (humaniste) concepts et
ides telles que la thrapie centre sur le client, la
personnalit, loptimisme, la crativit, l'unicit
individuelle,
lautodtermination,
l'autoactualisation, laccent sur les aspects particuliers
de l'existence humaine, de la personne / du client.
Aussi, la microsociologie et la sociologie
humaniste sont importantes sources thoriques et
mthodologiques pour le travail social humaniste,
spcialement pour le travail social humaniste
communautaire.
Page 24
La pense philosophique, sociologique et

culturelle postmoderne et post-postmoderne
vient, entre autres, avec des propositions et
solutions
philosophico-paradigmatiques
qui
appellent une rvaluation, par une lumire nohumaniste, dans l're cyberntique et de la
mondialisation, des grandes ressources et valeurs
traditionnelles universelles qui ont marques
l'histoire du monde, comme la relation entre la
personne et la socit, les relations interpersonnelles, la famille, l'amour, la solidarit,
l'altruisme, la coopration etc.
Soulignant l'importance de l'humanisme dans le
soutien thorique, axiologique et praxologique du
travail social humaniste, Malcolm Payne dit:
Humanism brings together rational thinking,
through science, with artistic creativity and
imagination; one is not more important than
another. The aims of that constellation of human
skills are the development of thought-out value
systems, innovation, and critical evaluation of
ideas and actions. Democracy, human rights, and
personal liberty go alongside one another in

Page 25
helping us achieve personal fulfillment in our lives

(2011, p. 5).
Dans la catgorie philosophie de l'homme nous
incluons, surtout, la phnomnologie et de
l'existentialisme (spcialement par leur dimensions
psychologique-sociologiques, humaines), par des
penseurs tels que Husserl, Kierkegaard, Nietzsche,
Heidegger, Sartre, Simone de Beauvoir, Maurice
Merleau-Ponty etc., avec leurs proccupations
pour:
La libert et la responsabilit de la personne
(Heidegger) ;
La volont et la capacit d'autodtermination
(Merleau-Ponty, 1965) ;
Les expriences de limite (Sartre) ;
Les crises et les impasses existentielles ;
Les limites de la libert personnelle (Sartre) ;
La congruence ontologique entre la personne et
l'environnement;
L'existence sociale concrte ;

Page 26
Le dplacement de l'intrt des thmes

abstraits mtaphysique, vers les thmes,
phnomnologiques, existentielles ;
De la philosophie spculative vers la science ou
la philosophie du monde concrte, dtermine,
de l'homme concret (Husserl, Kierkegaard);
La primaut de l'homme en tant qu'individu,
personne, ego, et unicit dans la socit ;
Les limites de l'tre humain, la fragilit de l'tre
humain (Simone de Beauvoir) ;
Intrt pour la croissance
l'autonomie (Nietzsche) ;
personnelle
et
La puissance de la raison, la connaissance de

soi, la ralisation de soi, l'auto-actualisation ;
Mettre l'accent sur la vie rel (Husserl) ;
L'intrt pour des sujets tels que le bonheur et
la dtresse d'individu (Merleau-Ponty, 1965).
Beaucoup de ces ides et valeurs peut tre trouv

dans la Dclaration universelle des droits de
l'homme, qui constitue, aussi, important source et

Page 27
prmisse de la thorie et l'axiologie du travail social

humaniste.
Nous slectionnons et numrons, ci-dessous, les
stipulations les plus pertinentes en relation avec
les objectifs fondamentaux de la pratique du travail
social humaniste.
Tous les tres humains naissent libres et gaux
en dignit et en droits. Ils sont dous de raison et
de conscience et doivent agir les uns envers les
autres dans un esprit de fraternit.
Tout individu a droit la vie, la libert et la
sret de sa personne.
Chacun a le droit la reconnaissance en tous
lieux de sa personnalit juridique.
Tous sont gaux devant la loi et ont droit sans
distinction une gale protection de la loi. Tous
ont droit une protection gale contre toute
discrimination qui violerait la prsente Dclaration
et contre toute provocation une telle
discrimination.
Nul ne sera l'objet d'immixtions arbitraires dans
sa vie prive, sa famille, son domicile ou sa
correspondance, ni d'atteintes son honneur et
sa rputation. Toute personne a droit la

Page 28
protection de la loi contre de telles immixtions ou

de telles atteintes.
La famille est l'lment naturel et fondamental de
la socit et a droit la protection de la socit et
de l'Etat.
Toute personne, en tant que membre de la socit,
a droit la scurit sociale ; elle est fonde
obtenir la satisfaction des droits conomiques,
sociaux et culturels indispensables sa dignit et
au libre dveloppement de sa personnalit, grce
l'effort national et la coopration
internationale, compte tenu de l'organisation et
des ressources de chaque pays.
Toute personne a droit au travail, au libre choix de
son travail, des conditions quitables et
satisfaisantes de travail et la protection contre le
chmage.
Toute personne a droit un niveau de vie
suffisant pour assurer sa sant, son bien-tre et
ceux de sa famille, notamment pour l'alimentation,
l'habillement, le logement, les soins mdicaux
ainsi que pour les services sociaux ncessaires ;
elle a droit la scurit en cas de chmage, de
maladie, d'invalidit, de veuvage, de vieillesse ou
dans les autres cas de perte de ses moyens de
Page 29
subsistance par suite de circonstances

indpendantes de sa volont.
La maternit et l'enfance ont droit une aide et
une assistance spciales. Tous les enfants, qu'ils
soient ns dans le mariage ou hors mariage,
jouissent de la mme protection sociale.
Toute personne a droit l'ducation. L'ducation
doit tre gratuite, au moins en ce qui concerne
l'enseignement lmentaire et fondamental.
L'enseignement lmentaire est obligatoire.
L'enseignement technique et professionnel doit
tre gnralis ; l'accs aux tudes suprieures
doit tre ouvert en pleine galit tous en fonction
de leur mrite.
L'ducation doit viser au plein panouissement de
la personnalit humaine et au renforcement du
respect des droits de l'homme et des liberts
fondamentales.
Les parents ont, par priorit, le droit de choisir le
genre d'ducation donner leurs enfants.
L'individu a des devoirs envers la communaut
dans laquelle seul le libre et plein dveloppement
de sa personnalit est possible.
Dans l'exercice de ses droits et dans la jouissance
de ses liberts, chacun n'est soumis qu'aux
limitations tablies par la loi exclusivement en vue
Page 30
d'assurer la reconnaissance et le respect des

droits et liberts d'autrui et afin de satisfaire aux
justes exigences de la morale, de l'ordre public et
du bien-tre gnral dans une socit
dmocratique.
(www.un.org/en/documents/udhr/).
La psychologie et la psychothrapie humaniste
apportent au premier plan de la connaissance et de
l'action assistentielle et thrapeutique concepts et
ides telles que :
l'intervention centre sur le client (Rogers,
1951) ;
limportance de l'empathie et de la
personnalit (du client et du professionnel);
la responsabilit de la personne ;
l'autodtermination ;
la congruence psychologique-ontologique entre
la personne et l'environnement ;
l'existence socio-humaine concrte ;
intrt pour
l'autonomie ;
la
croissance
personnelle

Page 31
et
la puissance de la raison, la connaissance de

soi, la ralisation de soi ;
l'accent sur la vie rel, quotidienne du client ;
intrt pour le bonheur
d'individu/ client ;
et
la
dtresse
loptimisme ;
la crativit ;
l'unicit individuelle ;
l'auto-actualisation (Maslow, 1993) ;
laccent sur les aspects positifs de l'existence
humaine, la tolrance, l'amour, l'espoir (Payne,
2011), etc.
Aspect trs important pour la pratique du travail
social
humaniste,
la
psychologie
et
la
psychothrapie
humaniste
favorisent
le
dveloppement de la personne, du client,
conformment ses caractristiques uniques,
individuelles.
Chaque individu en bonne sant a la capacit
datteindre son potentiel en termes humains,
sociaux et spirituels, tout dpendant de son
activisme intrieur et de la volont pour le
Page 32
changement ou l'accomplissement de soi (Plotnik et

Kouyoumdjian, 2007).
Ceux-ci sont, aussi, une des principales ressources
de la pratique du travail social humaniste.
La microsociologie est une importante source
thorique et ressource mthodologique pour le
Cette science de la micro-communaut est une
branche constitutionnelle de la sociologie qui
tudie avec priorit les lois des microgroupes et des
contextes socio-humaines, en concentrant sur les
processus
socio-humains
inter-personnels
(subjectives, humains), sur les relations et les
phnomnes
inter-personnelles
concrtes
empathiques,
d'attachement,
de
solidarit,
d'amour, de conflit, coopration, etc. (Garfinkel,
2006) - ressources et catgories cruciales de la
pratique en travail social humaniste.
Aussi, la sociologie humaniste est une important
source/ ressource thorique et mthodologique en
Parmi les plus importantes proccupations de la
sociologie humaniste sont les suivants:
Page 33
l'observation de la faon dont les personnes

concrtement interagissent, vivent, aiment,
souffrent;
quel type de relations d'attachement
s'tablissent entre eux dans les relations de
parent, amiti, inimiti, intrt, collgialit;
comment les personnes et les microcommunauts rsolvent les problmes
quotidienne;
comment les personnes et les microcommunauts s'adaptent aux changements, ou
ragissent la crises ou l'vnements majeurs;
comment le personnes adaptent,
interactivement, leurs comportements et
symbolise, mutuellement, l'existence sociale
(les lois, les valeurs, les coutumes, les rituels,
les comportements, les institutions, les
idologies) (Znaniecki, 1969);
les relations de pouvoir - entre les personnes,
l'intrieur des groups/ micro-communauts
etc.
Sans aucun doute, la pense philosophique,
sociologique et culturelle postmoderne et postPetru Stefaroi - Thories et Mthodes en Travail Social Humaniste
Page 34
postmoderne a un rle crucial en le soutenir et la

fondamentation
axiologique-thorique
et
mthodologique du travail social humaniste.
Dans
la
pense
et
la
pratique
sociale
contemporaine le postmodernisme est identifiable,
entre autres, par le suivant ides et valeurs (nous
listons seulement celles qui sont pertinentes pour
le thme de la section):
La socit, la communaut, le groupe social
etc. sont des entits trs complexes et
imprdictibles, sans des buts et des objectifs
clairs, prcis;
La socit humaine est une existence
fragment, discontinue et ingale;
La dynamique sociale est trs fluide, l'entit
sociale est en constante volution, la socit ne
peut pas tre modele pistmologique (Beck,
1992):
Dans les phnomnes et processus sociaux et
humains prvalent l'indtermination et
l'irrationnel;
Les relations entre les institutions et les
personnes sont ambivalents et incertains;
L'hdonisme et le relativisme moral/ culturel;
Page 35
L'intrt primaire de l'individu avant l'intrt

de la socit etc.
La pense philosophique, sociologique et culturelle
post-postmoderne vient, entre autres, avec des
solutions philosophico-paradigmatiques qui, sans
mpris les paradigmes postmodernes, appellent ,
demandent
une
rvaluation,
dans
l're
cyberntique et de la mondialisation, des grandes
valeurs universelles qui ont marques l'histoire du
monde, comme la famille, l'amour, la solidarit,
l'altruisme, la coopration etc.
La thorie et l'axiologie spcifique du travail
social humaniste promeuvent l'tre humain concret
et complexe et la personnalit comme concepts-cls,
points de repre et valeurs primaires dans le
processus assistentiel/ therapeutique dvaluation
et intervention, l'individualit et le bonheur
personnel du client, ses intrts, sentiments et
valeurs fondamentaux, le bien-tre spirituel de la
personne / du client, la personnalit humaine et
les
relations
humaines
comme
ressources
fondamentales de la pratique, la dignit humaine,
la
justice
sociale,
l'galit,
la
solidarit,
Page 36
l'exploitation des ressources culturelles et sociohumaines de la communaut et du contexte social

particulaire, l'mancipation spirituelle/ culturelle,
le
dveloppement
personnel/
humain/
communautaire et l'autodtermination (de la
personne / du client et de la communaut
famille, organisation etc.).
La mission et les objectifs principaux du travail
social humaniste cest de promouvoir une attitude,
et de crer un cadre, une atmosphre solidariste,
compathique, de coopration inter-humaine dans
la relation praticien-client, la cration d'un
environnement socio-humain bas sur empathie,
amour et humanit, par lhumaniser de la
communaut, par le changement des clients et des
communauts
par
lmancipation,
le
dveloppement
et
la
responsabilisation
personnelle/ communautaire, partant du droit de
la personne/ communaut au bonheur et bientre, mais aussi de leur droit la dignit et
l'autodtermination.

Page 37
La thorie spcifique du travail social humaniste

tente
d'assembler
et
d'organiser,
pistmologiquement et mthodologiquement, la
thorie et la mthodologie humaniste, plus ou
moins assume et/ou explicite, du travail social
contemporain, dans un systme pistmologiquedoctrinal, fournissant la fois un cadre thorique
et mthodologique unitaire, et aussi, un forum
pour le dbat et l'innovation professionnelle ou
scientifique.
Essentiellement et gnralement, le paradigme
thorique humaniste du travail social, qui, jusqu'
un certain point, est identique avec le travail social
dans son ensemble, promeut, selon les plus
importantes orientations de la pense humaniste,
principalement existentielles et thiques, les
suivantes types fondamentaux des ides, valeurs et
concepts:
La reprsentation du client comme tre
humain concret et complexe, comme
personnalit, individualit;

Page 38
La personnalit et les relations humains

comme les ressources fondamentales de la
pratique (Stefaroi, 2013);
La dignit humaine, l'galit, la solidarit
(Humanistische Akademie, 1998);
L'exploitation des ressources culturelles et
socio-humaines de la communaut et du
contexte social (Krill, 1978);
L'mancipation spirituelle, la dveloppement
personnel/ humaine et l'autodtermination
(Payne, 2011);
Limportance de la micro-communaut sociohumaine, spcialement de la famille (Payne,
2011);
La promotion du bonheur personnel du client,
ses intrts, sentiments et valeurs
fondamentaux, le bien-tre spirituel et humain
(Humanistische Akademie, 1998).
Ainsi, la thorie gnrale du travail social
humaniste dessine l'activit d'assistance et
d'intervention sociale avec beaucoup de termes et
Page 39
ides
provenant
de
la
psychologie
et
psychothrapie humaniste, comme l'approche
centre sur le client, l'autonomisation, l'autoactualisation, le potentiel humain et spirituel du
client, l'approche holistique, le libre arbitre,
l'exprience
humaine
inter-personnelle,
le
dveloppement psychologique-personnel du client,
la crativit du client et du praticien, la pense
positive/ apprciative, l'empathie, la croissance
personnelle, l'auto-dtermination du client (Payne,
2011; Humanistische Akademie, 1998).
L'autonomisation est, donc, l'un des moyens,

objectifs
principaux,
mais
aussi
valeur
fondamental du travail social humaniste, atteint
principalement par dveloppement personnel et
communautaire,
par
r-humanisation,
rspiritualisation et re-illumination/ culturalisation
de la personne et de la communaut - partir de
l'ide que, dans la plupart des cases, les problmes
sociaux et situations de difficult ont comme
explication principale un dficit prononc de
dveloppement personnel et communautaire,
Page 40
dhumanisme, de spiritualit et culture dans les

personnalits des individuels ou dans les
communauts
socio-humaines
(familles,
organisations etc.).
Malcolm Payne (2011) lie laxiologie du travail
social humaniste avec le concept-valeur de l'tre
humain, aussi avec les principes humanistes
fondamentaux dans la pratique tels que:
les droits fondamentaux de l'homme,
le dveloppement personnel et spirituel,
la crativit,
la responsabilit, et
la justice sociale.
Ainsi, un concept et valeur cl de la thorie et
laxiologie du travail social humaniste est l'tre
humain. L'interaction professionnel-client est, donc,
en fait, une relation inter-humaine entre deux ou
plusieurs tres (humain), avec personnalit, ego,
conscience et me, et le succs de l'intervention est
crucialement dtermin de ses nature et qualit et
Page 41
pas seulement de les ressources conomiques ou la

technologie utilise (Payne, 2011).
Par l'imposition du concept-systme "travail social
humaniste" dans la thorie et la littrature du
travail social il est marque la transition vers une
nouvelle phase axiologique, l o l'orientation
humaniste rehausse et enrichit leur prsence
effective, devenant, plus que une association
occasionnelle des termes, une thorie solide et
unitaire, une paradigme/ voie axiologique,
thorique et mthodologique relativement distinct
de travail social (Humanistische Akademie, 1998;
Stefaroi, 2014).
D'une grande importance en travail social

humaniste, incluant dans la question concernant
le rle de la personnalit et des relations humaines
comme valeurs et ressources principales de la
pratique, est l'aspect qui vise la spcificit de la
recherche et les particularits des mthodes
utilises dans l'activit des professionnels/ services
d'valuation et de d'intervention bass sur ses
rsultats.
Page 42
Car les relations et les phnomnes socio-humains

complexes, la personnalit, l'expriences humaines
ne peuvent pas tre facilement et rigoureusement
tudies et captures par chiffres, nombres
(Znaniecki, 1934; Polkinghorne, 1993) la recherche
en travail social humaniste est force de faire appel
souvent aux mthodes qualitatives, narratives,
analytiques,
interprtatives
ou
phnomnologiques.
Les rsultats de ces recherches sont utiliss par les
professionnels et les services dans les mthodes et
les pratiques courantes de travail social avec les
clients, en particulier dans la mthodologie
casework
humaniste,
dans
les
mthodes
apprciatives, dans les mthodes adoptes/
adaptes partir de la psychothrapie humaniste
etc.
En accord avec les stipulations concernant la

mission et les objectifs du travail social (en gnral)
dans la dfinition donne par la Fdration
Internationale des Travailleurs Sociaux (FITS), la
mission et les objectifs principaux du travail social
Page 43
humaniste sont de promouvoir le changement

socio-humaine, le dveloppement spirituel, culturel
et
humain,
la
cohsion
socio-humaine,
l'mancipation
spirituelle
et
humaine
des
personnes, le respect des principes de justice
sociale, les droits de l'homme, la responsabilit et
le respect de la diversit, soutenues par les
thories gnrales du travail social, les thories des
sciences sociales, sciences humaines, engageant
les personnes et les structures aborder les dfis
de la vie et amliorer le bien-tre par
l'autonomisation humaine et spirituelle/ culturelle
de la personne/ client et de la communaut/
famille
(www.casw-acts.ca/fr/le-travail-socialinternational).
Dans ce sens, aller plus loin, la mission et la tche
principale du travail social humaniste serait de
promouvoir une attitude compathique et proactive
dans la relation praticien-client, par la cration d'un
environnement socio-humain bas sur empathie,
amour et humanisme, par lhumaniser la
communaut, par le changement des clients et des
communauts par mancipation, dveloppement et
responsabilisation personnelle/ communautaire
Page 44
(familiale), partant du droit de la personne/

communaut au bonheur et bien-tre, mais aussi
de leur droit la dignit et l'autodtermination.
Dans le contexte mthodologique complexe et
unitaire le praticien humaniste met l'accent en
particulier sur la sphre psychologique-spirituel et
socio-humaine de la personnalit du client.
L'objectif est, aussi, l'harmonisation ontologique
des relations internes et externes au sein du
groupe/ communaut, avec effets positifs sur le
dveloppement de la consistance ontologique de la
personnalit du client, et la diminution du risque
entre en situation difficile (Ellenhorn, 1988).
Alors, une de la tches les plus importantes du
travailleur social humaniste est d'habiliter les
clients, personnes ou communauts, pour devenir
capable, principalement par les ressources de leurs
propres personnalits et relations, de faire face aux
situations de crise et situations difficiles qui qui
pourraient survenir tout moment.
Dans ce but, le professionnel humaniste doit de
promouvoir, comme valeurs et objectifs, le
dveloppement personnel et humane des clients, la
Page 45
complexit de l'tre humain, la valorisation de la

crativit du client, le dveloppement du soi/ego,
essentiellement
la capitalisation des potentiel
spirituel et humain de la personnalit.
Le travailleur social humaniste a aussi un rle
important d'ducateur, formateur, qui implique
principalement le dveloppement des comptences
psychologiques
et
sociales
aux
clients
(Humanistische Akademie, 1998).
Soutenu, thoriquement, mthodologiquement et

ontologiquement, par la philosophie (thique), la
religion, la psychologie transpersonnelle et de
l'anthropologie
culturelle,
le
travail
social
humaniste-solidariste, ou humanitaire, est plus
proche, ou mme identiques, dans une certaine
mesure, avec le travail social traditionnel, en
priorisant les soins pour le confort et le bien-tre
(immdiate) des personnes sans dfense, pour
soulager la souffrance, par diverses formes d'aide,
d'assistance, par la solidarit, l'altruisme, la
compassion,
l'attachement,
l'empathie
et
sympathie (Stefaroi, 2014).
Page 46
Cette forme/ orientation de travail social est plus

proche du travail social critique, radical ou
structurel par l'intrt pour changement, mais non
pour la changement du systme social, de la
socit
dans
son
ensemble,
mais
par
l'autonomisation, par l'exploitation et de la
capitalisation des ressources de la personnalit et
des contextes/ relations socio-humaines avec le
support
thorique
de
la
psychologie
et
psychothrapie humaniste, de la pdagogie et la
sociologie (microsociologie) humaniste.
Mme si, strictement analytiquement, semble un
peu opposes, en fait, les deux formes sont "deux
faces d'une mme pice", deux ctes et dimensions
d'un mme processus, subsumes une thorie et
pratique unitaire du travail social humaniste
(Stefaroi, 2014).

Page 47
Partie II
THORIES DU TRAVAIL SOCIAL
HUMANISTE
Les thories du dveloppement et de

l'autonomisation personnelle/ sociale
de la personne
Les
thories
l'autonomisation
du
dveloppement
personnelle/
et
sociale
de
de
la
personne, sont (inclusivement en travail social

humaniste) modles thoriques et fondations pour
reprsenter et approcher le client comme personne
et tre humain en croissance (Allen et Blinc, 2015)
et en cours de dveloppement, avec la personnalit
comme ressource principale pour croissance et
adaptation
sociale
(Erikson,
1998),

Page 48
avec
ego,
volont, caractre, sensibilit et empathie, et moins

comme un simple (passif) individu (lment), tant
dans une simple interaction (structure) sociale,
organisationnelle.
Dans
la
pratique
effective
du
travail
social
humaniste il est, donc, favorise l'objectif du

dveloppement et l'autonomisation personnel du
client.
Dans
ce
cas
le
nombre
des
clients
individuels, abords en travail social humaniste

comme tres humains en cours de dveloppement
et croissance, pourrait rduire considrablement.
Ces thories, qui proviennent largement de la
psychologie et psychothrapie humaniste, oprent
prpondrant avec des termes et des ides comme:
Le dveloppement socio-motionnel, le contrle
des motions, l'intelligence motionnelle
(Erikson);
La volont puissante, la rsistance l'chec et
les frustrations;
lespoir, lorientation vers l'avenir;
Lattitude positive, optimisme, la pense active;
Page 49
Le dveloppement social;
La capitalisation maximale des comptences et
des talents;
La performance professionnelle;
Lautonomie sociale;
Le dveloppement inter-personnel;
La personnalit mature, ladaptabilit;
L'estime de soi (Maslaw);
L'efficacit personnelle et sociale (Rogers) etc.
Les thories du dveloppement personnel et de
l'autonomisation
psychologique-personnelle/
sociale de la personne en travail social humaniste

soutiennent que un niveau lev de dveloppement
personnel,
de
dveloppement
ralisme
et
d'quilibre,
inter-personnel,
de
dautonomie
personnelle et sociale, une personnalit mature et

adaptabilit, un haut degr de conscience, de
connaissance de soi, d'estime de soi, le bien-tre
psychologique,
motionnel,
l'intelligence
motionnelle, la volont puissante, la rsistance

Page 50
l'chec et les frustrations, lattitudes positives,

loptimisme,
la
pense
active
sont
facteurs
importants de rsilience et leur acquisition dans le

processus d'intervention favorise la radaptation et
la rintgration du personne/ client.
La thorie de l'attachement
La thorie de l'attachement thorise l'importance
d'affection et des relations d'attachement dans la
coexistence
concerne
sociale,
le
rle
spcialement
des
relations
en
ce
qui
affectives,
d'attachement enfant-parent dans la formation

dune personnalit quilibre et adaptative de
l'enfant (Bowlby, 1999).
Du point de vu de la thorie de l'attachement, dans
la pratique du travail social humaniste l'une des
tches les plus importantes des professionnels est
de gnrer par l'utilisation et le dveloppement des
relations
d'attachement,
motionnelle-affectives
des
ressources
inter-personnelles,

Page 51
de
l'intrieur
de
la
communaut,
de
la
famille
principalement, le cadre socio-affective de valoriser

les ressources psychologique- motionnelles du
client
et
du
dautonomisation
group
et
avec
le
rinsertion
final
but
sociale,
de
rcupration, bonheur, dveloppement personnel

etc.
La thorie de l'empathie
La thorie de l'empathie est un instrument formatif
utilis par les professionnels dans la ralisation
des objectifs spcifiques, principalement dans la
rhabilitation
psychologique-humaine
et
l'autonomisation sociale/ motionnelle du client.

Le professionnel utilise les valences proactives,
formatives, ducatives et inductives de l'empathie
pour la reconstruction, humaine-psychologique et
sociale-compathique, de la personnalit et de la
communaut, comme tape dans le dveloppement
personnel et communautaire et la r-habilitation/
Page 52
r-intgration sociale/ humaine du client (Gerdes

et Segal, 2011).
Le terme empathie repesent source smantique et
terme gnrique pour d'autres termes importants
dans
le
travail
compathie
social
(solidarit
humaniste
comme
motionnelle,
le
la
partage
immdiat de la mme motion avec un autre), la

transpathie (contagion motionnelle-cognitive, un
tat motionnel-cognitif introduit dans un groupe
automatiquement et sans le comprendre), interempathie, interpathie etc.
En termes de la thorie de l'empathie, dans la
pratique du travail social humaniste l'une des
tches les plus importantes des professionnels est
de
gnrer,
inclusivement
par
les
ressources
motionnelle-cognitives de la communaut et de la
relation
thrapeutique/
assistentielle,
par
les
processus
empathiques,
compatiques,
transpathiques,
inter-empathiques
le
l'occasion
socio-humaine
et
cadre
et
psychologique-
spirituelle de valoriser, en manire digne, les

ressources
psychologique-spirituelles,

Page 53
morales,
comportementales du client avec le final but de

rcupration,
bonheur,
autonomisation
et
rinsertion sociale.
La thorie du bonheur
La pertinence et l'utilit de la thorie du bonheur
dans le travail social humaniste est soutenue par
le fait que est bas sur des ides, des faits, des
principes comme celles-ci:
Toutes les personnes, indiffrent de l'ge, le
sexe, la nationalit, la race, le statut social, la
profession ont le droit une vie digne, au
bonheur, l'panouissement personnel;
L'indicateur essentiel de la qualit de la vie
humaine est reprsent de la satisfaction
interne, le bonheur et la complaisance de la
personne;
Le bonheur authentique est une source du
dveloppement personnel, defficacit sociale/
Page 54
professionnelle et facteur pour l'acquisition de

la capacit de rinsertion sociale autonome;
La personne est non pas seulement un simple
consommateur de services, de biens matriels,
elle est aussi une l'tre culturel, spirituel,
esthtique, ludique - cette a donc, aussi, des
besoins motionnel, culturel, spirituel,
esthtique, ludique, qui, pour une
rhabilitation complte, doivent tre
inconditionnellement satisfaits (Stefaroi,
2009b).
Dans la pratique du travail social humaniste le
professionnel utilise les ressources eudamoniques
pour
la
reconstruction
humaine-psychologique
comme tape dans le dveloppement personnel et

la
r-habilitation
psychologique,
sociale/ humaine du client.

Page 55
r-intgration
Partie III
MTHODES DU
TRAVAIL SOCIAL HUMANISTE
Les mthodes adoptes/ adaptes de la

psychothrapie humaniste
Incluant aussi bien les mthodes de dessous (les
mthodes centres sur la personne/ le client, les
mthodes existentielles, les mthodes gestaltistes
et autres) la psychothrapie humaniste est,
indubitablement, la source principale de la
mthodologie du travail social humaniste. La
psychothrapie humaniste favorise la relation
d'galit entre le thrapeute et le client, et
augmente le rle de l'exprience subjective, de la
personnalit (lego, le libre arbitre) et des processus
affectifs dans la relation thrapeutique.
Page 56
Principalement, les mthodes de la psychothrapie

humaniste apportent dans la pratique du travail
social humaniste les principes de la rhabilitation
(lintgration
sociale/
humaine)
par
la
concentration sur la personnalit concrte, sur les
besoins, les sensations et les sentiments effectifs
de la personne, du client, par le dveloppement
humain et spirituel, par le dveloppement
personnel et social, par la formation de la capacit
d'autodtermination, concentrant l'intervention sur
les ressources et forces (humaines) et pas sur les
problmes (Payne, 2005, pp. 186-187).
Par la thrapie centre sur la personne, ou le
client, Carl Rogers (1951, 1959, 1977) a,
indirectement, le mrite essentiel d'aider la
mthodologie du travail social moderne par les
mthodes, les techniques, et les valeurs
thrapeutiques humaniste, non-directives, promus
dans la pratique. L'ide de base des mthodes
axes sur le client, promu par Rogers et ses
adeptes, est que, dans le processus thrapeutique,
de prendre srieusement en considration la
personnalit et les sentiments des clients, parce
que ceux-ci sont la base pour aider, par trouver les
ressources internes authentiques, ide trs utile
Page 57
aussi en travail social, d'autant plus en travail

social humaniste.
Rogers soutient que le client dispose d'un forte
rservoir de sentiments positifs, ide importante
pour la pratique du travail social o la majorit des
clients sont domins par les sentiments ngatifs.
Dans ce sens le travailleur social peut utiliser les
ressources de la personnalit et les expriences
internes subjectives des clients comme ressorts
principales dans le processus de r-habilitation,
dautonomisation et de normalisation.
Les mthodes gestaltistes proposent/ impliquent
la ralisation de la convergence/ congruence entre
la personnalit, la conscience, l'exprience et le
comportement de la personne/ du client, entre la
figure et le fond (Wheeler, 1991, p. 65). Ces
mthodes mettent en vidence, accentuent
l'importance, pour la personne/ le client, d'tre
conscient de ce qui est ici et maintenant, et
d'accepter, de manire proactive, sa responsabilit
et sa situation, sans auto-accusation (Perls, 1971).

Page 58
Les mthodes existentielles

Les mthodes existentielles se concentrent, en
particulier, sur l'autodtermination, la libre
volont, la recherche de sens et les expriences
uniques (limite) de la personne/ du client. Ces
mthodes sont bases sur une srie de thses
philosophico-existentielles et phnomnologiques,
proposant,
principalement,
dans
l'activit
dvaluation, la recherche/ identification des
angoisses/ crises existentielles du client (Frankl,
1969).
Dans l'activit effective d'intervention les mthodes
existentielles promeuvent, principalement, le rquilibrage/ la r-habilitation interne par la
connaissance
de
soi,
la
croissance
et
l'mancipation/
autonomisation
personnelle/
humaine. Ces sont solutions trs utile aussi dans
la pratique (valuation et intervention) du travail
social humaniste, particulirement dans la
pratique avec les clients avec des problmes
d'adaptation et d'intgration sociale (Krill, 1978).

Page 59
La mthode de la balance
Le sens du mot balance est tous les deux de systme
constitu de deux lments interdpendants opposs et
de quilibre.
Dans le travail social humaniste les deux sont relavantes
et ncessaires. Le travailleur social cherche reprsenter
les problmes humains comme des systmes sociohumains avec des lments dsquilibrs et cherche
atteindre
l'quilibre
humain-ontologique,
sociopsychologique,
individu-communaut,
contribuant,
ainsi, rsoudre le problme social, humain etc.
La mthode de la balance ou de l'quilibre est donc une
mthode humaniste d'intervention dans la pratique du
travail social.
Les mthodes apprciatives et autre

mthodes
Les mthodes apprciatives promeuvent, comme
l'objectif, mais galement comme principale
stratgie, la rsolution des problmes sociaux/
Page 60
humains de la personne/ du client par

l'apprciation, la connaissance et la croissance des
attentes optimistes, positives du travailleur social
et du client relatifs l'volution du client, de la
problme, et relatifs l'volution des rsultats de
l'activit dintervention, de support (Bellinger,
Elliott, 2011). Ces mthodes oprent avec les
instruments conventionnels du travail social,
comme l'enqute sociale, la supervision, le projet
d'intervention et la gestion de cas.
Les mthodes apprciatives sont redimensionnes
par les catgories des mthodes psychologiqueoptimistes, et prennent paradigmes essentiels de la
psychologie
positive,
de
la
psychologie/
psychothrapie cognitive etc. Lenqute sociale
apprciative respecte certains principes comme le
principe
constructiviste,
le
principe
de
simultanit, le principe potique, le principe
positif ou le principe d'anticipation (Cojocaru,
2013).
Les mthodes positives sont bases sur les
croyances
que
tous
les
gens
sont
fondamentalement bons et ils ont les capacits
personnelles constitutionnelles pour tre heureux
et pour la ralisation sociale par les ressources
Page 61
propres des personnes/ des clients (Cottraux,

2007; Seligman et Csikszentmihalzi, 2000).
Aussi, les mthodes et techniques de groupe
sont de plus en plus utilises dans le travail social
humaniste. Surtout dans le travail social
humaniste clinique sont utilises les mthodes
participatives
(Paturel,
2014),
l'analyse
transactionnelle, la psychothrapie axe sur les
motions, l'analyse existentielle, la dramethrapie, la danse-thrapie et la thrapie par le
mouvement,
l'art-thrapie,
focusing,
la
psychodrame etc.

Page 62
Partie IV
LA PRATIQUE DU TRAVAIL SOCIAL
HUMANISTE ET LA PERSONNALIT
DU PRATICIEN
es valeurs, les principes et les objectifs

cruciaux de la planification et de la gestion
en
travail
social
humaniste
visent
principalement
le
dveloppement
et
la
capitalisation du potentiel humain et spirituel des
clients et des professionnels, la priorit des
intrts, des sentiments et des valeurs du client, le
bien-tre et le dveloppement culturel et moral du
client et de la communaut, le dveloppement
humain, l'autonomisation et l'autodtermination de
la personne/ du client et de la communaut/
famille, l'galit, la solidarit, les relations sociales
comme des relations humaines, la multiculturalit, la justice sociale, la complexit de la
personnalit du client, flexibilit mthodologique,
Page 63
la pratique fonde sur les preuves (humaines), la

valorisation de la crativit, la libert et les
ressources du client etc.
Les ressources de la personnalit et des relations
humaine dans la planification et la gestion de la
pratique du travail social humaniste, sont
abordes par les deux dimensions principales forte et humaine.
Le but principal de l'activit du stratge/ manager
c'est qu' exploiter, partir de sa conscience
professionnelle humaine et les systmes des
relations sociales et humaines, les ressources
d'humanisme et spiritualit afin de rcupration,
bonheur, d'autonomisation et de r-insertion sociohumaine des clients.
Lorsque les professionnels et le gestionnaires
humanistes dfinissent ses objectifs et la mission
de la pratique, dans l'activit de planification, ils
engagent, principalement, termes, ides et phrases
telles que:
Le dveloppement personnel et de la
communaut, et l'obtention de l'autonomie du
client (Payne, 2011);
Page 64
La diminution de la souffrance, de la dtresse

et du malheureux du client;
Augmenter le bien-tre spirituel et culturel du
client et de la communaut (Goldstein, 1984,
1985);
Le dveloppement moral et l'intgration sociohumaine du client, etc.
La souffrance humaine, le malheur, l'chec
personnel, la perte, la ds-humanisation de
l'individu et de la communaut, les drames
motionnelles et les grandes tragdies collectives,
les catastrophes ayant un impact humain
important, le sous-dveloppement personnel/ de la
communaut sont parmi les problmes centraux et
les objets principaux de l'intervention dans la
pratique du travail social humaniste (Stefaroi,
2012).
D'ici commence le travail social humaniste la
dmarche d'tablir ses objectifs spcifiques de la
pratique.
cette fin, fonctionne dans la sphre des relations
sociales, l'objectif principal des services et des
professionnels c'est de transformer ces relations
sociales en relations humaines, partant de l'ide
Page 65
que la souffrance, la tristesse, lchec personnel, la

perte, la ds-humanisation, l'exclusion sociale, la
pauvret de l'individu et de la communaut ont, en
grande partie, les principales sources dans les
relations humaines et sociales prcaires.
Combinant les nombreuses ressources du niveau
de la personne avec les ressources du niveau de la
communaut, prenant ainsi des lments la fois
du travail social traditionnel et aussi du travail
social structurel/ critique/ radical, le travail social
humaniste justifier son attribut comme la
troisime voie dans la pratique contemporaine du
travail social.
La pratique du travail social humaniste met la
base de l'activit des services et des professionnels,
comme valeur fondamentale, la reprsentation et
l'approche du client comme un tre humain, avec
sentiments, souffrances, avec besoins spirituels et
eudmoniques, la reprsentation et l'approche du
client comme personnalit, avec ego, volont,
libert et ressources internes pour la rhabilitation
et la reconqute de l'autonomie, et pas seulement
comme un lment dysfonctionnel dans un
systme social.
Page 66
Autres valeurs qui doivent rester la base des

services en pratique du travail social humaniste
seraient:
La justice sociale (Payne, 2011);
La valorisation de la crativit, la libert et les
ressources du client (Humanistische
Akademie, 1998);
Le dveloppement de soi, et la capitalisation du
potentiel spirituel;
La flexibilit mthodologique (Payne, 2011);
La pratique fonde sur des preuves
(humaines);
La priorit des intrts, des sentiments et des
valeurs du client;
Le bien-tre et le dveloppement spirituel du
client et de la communaut (Humanistische
Akademie, 1998);
Le dveloppement personnel et humain des
clients:
Le dveloppement culturel et moral de la
communaut;
La complexit de la personnalit du client;

Page 67
Le dveloppement humain, l'autonomisation et

l'autodtermination de la personne/ du client
et de la communaut/ famille (Stefaroi, 2012);
L'galit, la solidarit, la compathie;
Les relations sociales comme des relations
humaines;
La multiculturalit (Wing Sue, 2006).
Selon Malcolm Payne (2011), parmi les plus
importants principes de la pratique du travail
social humaniste sont les suivantes:
La responsabilit,
La justice sociale,
La complexit, et
La spiritualit.
En accord avec ces principes, le rle principal de la
pratique du travail social humaniste est de
permettre aux clients de raliser leur potentiel au
sein de la relation thrapeutique et le contexte
socio-humain, par le dveloppement de la
Page 68
personnalit et la renforcer le potentiel du client,

pour
atteindre
l'auto-actualisation
et
l'autonomisation dans l'environnement social o
journellement il/elle vit.
Aussi, en accord avec ces principes, le rle
principal de l'activit du professionnel dans la
pratique du travail social humaniste seraient de
crer des conditions sociales justes pour
promouvoir le bien-tre gnral, pour promouvoir
le bien-tre humain et social/ communautaire par
le dveloppement des capacits humaines, de la
justice sociale, l'galit, la libert, et la
responsabilit mutuelle (Payne, 2011, p. 31).
Le code de la pratique dans la pratique du travail
social humaniste met au centre de l'attention la
valeur de dignit humaine.
En ce sens, la reprsentation et l'approche, en
thorie, axiologie et la pratique, du client en tant
qu'tre humain, implique une plus grande
responsabilit de prendre en considration les
besoins de bonheur et un bon vivant, en parallle
avec la proccupation pour l'autonomisation du
client.
Page 69
L'activit, le conduite du praticien sont bass sur

la valeur, la dignit et le caractre unique de
chaque personne, le respect de sa droit libert,
galit et bonheur (Beckers, 1979).
Une des principales tches des professionnels est
d'amliorer et de responsabiliser les individus, les
familles, les groupes et les communauts, afin
d'encourager leur autonomie, leur volont, leur
capacit d'assumer des responsabilits.
Selon la dfinition internationale de l'thique en
travail social donne par l'IFSW (FITS), La
Fdration Internationale des Travailleurs Sociaux,
la conscience thique est indispensable la
pratique professionnelle du travailleur social. Sa
capacit et son engagement agir selon la
dontologie sont essentiels la qualit du service
quil rend ceux qui font appel lui .
Nous choisissons, ci-dessous, certaines des
dispositions qui nous croyons que peut tre
considr spcifiquement humanistes, et peut
tayer, en termes d'thique, de dontologie, la
conduite professionnelle dans le travail social
humaniste.
Le professionnel du travail social uvre pour le
changement social, en rsolvant des problmes
Page 70
de relations humaines, dautonomie et de libert

des personnes en vue damliorer leur
existence.
Le travailleur social intervient au point
dinteraction des personnes et de leur
environnement, en utilisant les thories du
comportement et sa connaissance des
institutions sociales.
Ce sont les principes des droits de lhomme et
de justice sociale qui fondent le travail social.
Le travail social est bas sur le respect de la
valeur et de la dignit inhrentes chaque
individu, et des droits qui en dcoulent.
Les travailleurs sociaux ont faire respecter et
dfendre lintgrit et le bien-tre physique,
psychologique, affectif et spirituel de chaque
personne.
Les travailleurs sociaux, indpendamment de
leurs valeurs et choix de vie, doivent respecter
et faire valoir les droits des personnes dcider
deux-mmes, pourvu quils ne menacent pas les
droits et les intrts lgitimes des autres.
Les travailleurs sociaux doivent dfendre
limplication et la participation totales des
personnes qui utilisent leurs services de faon
Page 71
les rendre autonomes dans les dcisions et les

actions qui concernent leur existence.
Les travailleurs sociaux sont concerns par la
personne dans sa globalit, dans sa famille et
dans la communaut, dans son environnement
naturel et socital, et doivent veiller prendre
en compte sa vie sous tous ses aspects.
Les travailleurs sociaux doivent sintresser
dabord aux capacits personnelles des
individus, des groupes et des communauts et
les aider ainsi devenir autonomes.
Les travailleurs sociaux ont la responsabilit de
promouvoir la justice sociale, par rapport la
socit en gnral, et par rapport aux personnes
avec lesquelles ils travaillent.
Les travailleurs sociaux ont la responsabilit de
contester la discrimination ngative lorsquelle
se base sur des critres hors de propos comme
le handicap, lge, la culture, le sexe, ltat-civil,
les opinions politiques, la couleur de la peau ou
autres caractristiques physiques, lorientation
sexuelle, ou les croyances spirituelles.
Les travailleurs sociaux doivent reconnatre et
respecter la diversit raciale et culturelle des
socits dans lesquelles ils interviennent, et
Page 72
prendre en compte les diffrences individuelles,

familiales, des groupes et des communauts. .
Les travailleurs sociaux doivent dvelopper et
entretenir leur comptence professionnelle et
leur technique pour faire leur travail.
Les travailleurs sociaux doivent agir avec
compassion, empathie et soin dans leur relation
avec les personnes qui recourent leurs
services.
Les travailleurs sociaux ne doivent pas
subordonner les besoins ou intrts des gens
qui recourent leurs services leurs propres
besoins ou intrts.
Les travailleurs sociaux doivent savoir quils
sont responsables de leurs actions vis--vis des
personnes avec lesquelles ils travaillent, de
leurs collgues, de leurs employeurs, de
lassociation professionnelle et de la loi, et que
ces instances peuvent tre en conflit.
Les travailleurs sociaux doivent engager et
entretenir le dbat sur la dontologie avec leurs
collgues et leurs employeurs, et assumer des
dcisions bien tayes au plan thique.

Page 73
Les travailleurs sociaux doivent tre forms la

prise de dcision au regard de lthique et
rendre compte de leurs choix et actions
(www.casw-acts.ca/fr/le-travail-socialinternational).
Les activits de planification, d'identification,
d'valuation, de diagnostic, de conception,
d'intervention, de surveillance, les objectifs de
radaptation psychologique et sociale, les activits
de gestion (de cas) humaniste impliquent l'emphase
sur
les
questions
humaines,
spirituelles,
ontologiques, subjectives du client, de sa vie et de
sa situation difficile, l'emphase sur les relations et
les comportements socio-humaines concrtes, o
sont aussi les sources d'valuation et les
ressources de changement/ rhabilitation (Horner
et Kindred, 1997).
Le gestionnaire (de cas) humaniste va construire la
planification de l'activit et la table d'valuation en
particulier par une phnomnologie humaniste et
spirituelle. Le processus d'laboration du projet
d'intervention, d'aprs le modle humaniste,
implique la priorit des besoins et des ressources
spirituelles, humaines, subjectives, volontaires,
Page 74
inclusivement du praticien, pour la rhabilitation/

le changement du client (individuel ou collectif).
Aussi, en casework, l'accent est plac sur
lengagement et l'exploitation des ressources
spirituelles, humaines, subjectives, volontaires,
inclusivement du praticien, pour la rhabilitation
et lintgration/ adaptation sociale/ humaine du
client. Finalement, les objectifs spcifiques de
lactivit de planification, gestion (de cas) et
casework comprennent surtout termes tels que
dveloppement
personnel,
responsabilisation
personnelle, rtablissement/ intgration sociohumaines par le dveloppement humain, spirituel et
moral de la personnalit, la formation d'une forte
personnalit, la formation et le dveloppement des
relations et des communauts humaines et
fortes/ autonomes (Stefaroi, 2008, p. 68).
La personnalit concrte et unique du client et la
personnalit du professionnel, les relations sociales
concrtes et uniques sont les ressources
professionnelles essentielles qui peuvent faciliter le
changement, par lesquelles peuvent tre ralises
lhumanisation des relations sociales en difficult,
des
micro-communauts
dysfonctionnelles,
Page 75
dshumanises, des gens endommags sur le plan

moral, psychologique, en difficult, en souffrance,
en conflit etc., par lesquelles la pratique humaniste
du travail social peut atteindre ses objectifs.
En ce sens, dans les pratiques bases sur les
preuves, dans le soin et l'aide, dans le placement,
dans la thrapie clinique et le travail social
clinique, dans le travail social communautaire etc.
l'une des taches les plus importantes des
professionnels est de gnrer, inclusivement par
les ressources et les qualits de leurs propres
personnalits, le cadre et l'occasion socio-humaine,
spirituelle et culturelle de valoriser, en manire
digne, les ressources psychologiques-spirituelles,
morales, comportementales du client et de ses
relations socio-humaines avec le final but de
rcupration, bonheur, autonomisation et rinsertion sociale.
Malgr les apparences, la praxologie du travail
social humaniste accorde une grande importance
la mthode scientifique/ exprimentale, la
recherche et la pratique fonde sur les preuves.
Le travail social humaniste utilise les pratiques et
les mthodes fondes sur les preuves pour
Page 76
comprendre et adresser, scientifiquement et

exprimentalement,
les
relations
et
les
comportements
humains,
le
dveloppement
humain, les problmes sociaux, les situations de
difficult des clients etc. (Roberts et Yeager, 2006).
Dans la pratique spcifique du travail social
humaniste celles proposent, dans l'activit
spcifique d'valuation, d'intervention et de
changement, la focalisation sur la ralit humaine
complexe du client par les connaissances
scientifiques, par les recherches exprimentales
antrieures et l'intgration mthodologique des
expriences cliniques prcdentes.
En ce sens, les pratiques fondes sur les preuves
impliquent, dans l'activit spcifique du praticien,
d'valuation et d'intervention, la mise de l'accent,
la fois contextuelle/ existentielle et scientifique, sur
la ralit complexe, phnomnologique du client
(Rubin et Babbi, 2012).
La construction du tableau d'valuation du
systme-client commence, cependant, ce qui est
identifi comme existante, relle, vrifiable et
sensible (Payne, 2011, p. 76).
En outre, le travail du praticien est bas sur le
tmoignage des recherches et les conclusions des
Page 77
tudes sur les types de cas o a marche. Le

praticien ayant la tche raliser "modelassions"
des situations difficiles identifies dans le rapport
au les conclusions des recherches, sans abdiquer,
mais, les valeurs fondamentales et principes du
travail social humaniste lies l'immense
complexit des phnomnes socio-humaines et des
situations de difficult ou sont engags les clients
(O'Hare, 2005).
Payne (2011) considre, partir de la perspective
de laxiologie du travail social humaniste, le soin
plus important que l'aide. Mais il affirme que nous
parlons d'un soin holistique et humaniste qui
comprend la personnalit, la sphre motionnelle
et la spiritualit, non seulement la sphre
physique. Tant de soin doit conduire au
dveloppement des capacits personnelles du client
pour rsoudre indpendamment les difficults.
Humanistic social work focuses more than many
models of social work practice on holistic caring
processes rather than helping for two reasons.
One is that many social work and similar services
are involved in helping people with long-term-care
needs; children whose parents cannot care for
Page 78
them; people with mental illnesses, intellectual,

and physical disabilities; and older people.
Therefore, social work requires more than a quick
problem-solving intervention or social change and
then standing aside; it requires developing the
clients personal capacities to resolve difficulties
and live an improved quality of life over a longterm involvement. Second, social work aims at
psychological
efficacy,
as
humanistic
psychotherapies envisage, but it also involves a
focus on empowering the social agency of social
networks in the clients environment. (Payne,
2011, p. 139).
cette fin, notre avis, il est essentiel que tous
ceux qui travaillent, par exemple, dans les
institutions rsidentielles d'avoir de solides qualits
humaines et spirituelles, comme l'empathie, la
spiritualit,
le
bonheur,
l'humanit.
Les
organisations o ils travaillent doit tre eux-mmes
sources de stabilit, de l'efficacit et de
l'humanisme pour les clients (Stefaroi, 2007).
Cela parce que la capacit empathique, le bien-tre
motionnel,
le
bonheur,
le
dveloppement
personnel, l'altruisme, lagrabilit, l'intelligence
motionnelle,
la
culture,
l'idalisme,
le
Page 79
visionnarisme orientent les travailleurs en la

ralisation des objectifs humaines/ humaniste des
institutions de soin. Les effets positifs sont
ressentis au fil du temps par le dplacement de
l'accent du soin du corps vers le soin de l'me et de
la personnalit (Batson, 2011).
La thorie et l'axiologie du travail social humaniste
favorisent le placement de la personne spare de
la famille naturelle, en particulier des enfants,
jusqu' une ventuelle r-intgration familiale et
l'intgration sociale, comme une alternative
optimale au placement en institution, le placement
dans les familles de substitution (American
Humane Association, 2004), dans les familles
largies, les voisins, l'adoption, mme si, mme ici,
peut se produire de nombreux problmes d'ordre
humain, social, psychologique, thique.
Du point de vue de l'axiologie du travail social
humaniste le rle des services sociaux, des
travailleurs sociaux, des psychologues devrait tre
de chercher compatibilits pas seulement sociomtrique
mais
aussi
psycho-mtriques,
humaine et spirituelle.

Page 80
En ce qui concerne le placement dans les

institutions rsidentielles, de la lumire des valeurs
du travail social humaniste, la croissance,
l'ducation, le soin de l'enfant dans ces endroits est
considr comme une anomalie et une forme grave
de mauvais traitement, principalement en termes
de dveloppement psychologique et socio-affectif
(Punalekar, 1983; Miller, 1999).
Comment il est normal, dans la pratique du travail
social les adeptes des orientations humanistes
utilisent les modalits et les mthodes bien
connues de la pratique psycho-thrapeutique
humaniste, en les adaptant, bien sr, la
casuistique et la problmatique spcifique des
services de travail social - l'objectif principal cest,
cet gard, dintgration sociale, de rhabiliter,
socialement et humainement, le client.
La psychothrapie clinique humaniste reprsente,
donc, la source principale de la mthodologie et de
la pratique dans le travail social humaniste
clinique.
La thrapie et le travail social clinique, dans la
pratique complexe du travail social humaniste,
favorisent la relation d'galit entre le thrapeute et
Page 81
le client, et augmentent le rle de la personnalit et

des processus affectifs, compathiques dans la
relation thrapeutique (Karsz, 2004).
Les mthodes et les pratiques humanistes
apportent dans la thrapie et le travail social
clinique les principes de la rhabilitation par la
concentration sur les besoins et les sentiments du
client, par le dveloppement humain et spirituel,
concentrant l'intervention sur les ressources et
forces (humaines) et pas sur les problmes.
L'ide de base dans les processus thrapeutiques
et dinterventions en travail social clinique, partir
de la perspective humaniste, est de prendre
srieusement en considration les sentiments des
clients, parce que ceux-ci sont la base pour aider,
par trouver les ressources internes de la
personnalit. Le client dispose d'un fort besoin de
sentiments positifs, ide importante pour la
pratique du travail social o la majorit des clients
sont domins par les sentiments ngatifs. Dans ce
but, le thrapeute, ou le travailleur social clinique,
dans la pratique du travail social humaniste, peut
utiliser les expriences internes des clients comme
ressources dans le processus de rhabilitation,
d'autonomisation, de normalisation.
Page 82
Dans ce sens, le thrapeute, ou le travailleur social

clinique, dans la pratique du travail social
humaniste, se concentres, en particulier, sur autodtermination, libre volont et la recherche de
sens, regardant, principalement, dans l'activit
dvaluation, la recherche/ identification des
angoisses/ crises existentielles/ exprientielles/
subjectives du client.
L'intervention centre sur le client, promu par
Rogers et ses partisans, mthode trs utilises
dans le travail social clinique, met l'accent sur:
la personne/ le client et son processus
dindividuation et dactualisation;
les propres ressources du client partir de la
base vivante de son exprience originale;
la
qualit
relationnelle-humaine
clientprofessionnel.
L'intervention centre sur le client encourage le
client trouver ses propres repres, partir dune
auto-valuation exprientielle et existentielle,
psychologique et sociale.
Dans l'activit effectif d'intervention le thrapeute,
ou le travailleur social clinique, dans la pratique
du
travail
social
humaniste
promeut,
principalement, le rquilibrage/ la rhabilitation
Page 83
interne par la connaissance de soi, la croissance et

l'mancipation/
autonomisation
personnelle/
humaine. Ces sont solutions trs utile dans la
pratique (valuation et intervention) du travailleur
social clinique, particulirement dans la pratique
avec les clients avec des problmes d'adaptation et
d'intgration sociale.
Le travailleur social clinique vise la ralisation de
la convergence entre la conscience, l'exprience et
le comportement, "entre la figure et le fond. Ces
mthodes faits saillants l'importance, pour le
client, d'tre conscient de ce qui est ici et
maintenant, et d'accepter sa responsabilit de la
situation.
En mme temps, le travailleur social clinique
promeut, comme l'objectif, mais galement comme
principale stratgie, la rsolution des problmes
sociaux/
humains
par
l'apprciation,
la
connaissance et la croissance des attentes
optimistes, positifs du client sur son volution,
relatif l'volution des rsultats de l'activit
dintervention.
Le travailleur social clinique, dans la pratique du
travail
social
humaniste,
opre
avec
les
instruments conventionnels du travail social,
Page 84
comme l'enqute sociale, la supervision, le projet

d'intervention et la gestion de cas, mais ces sont
redimensionnes par les catgories des mthodes
optimistes, et prend paradigmes essentiels de la
psychologie
positive,
de
la
psychologie/
psychothrapie cognitive.
Un aspect crucial de lactivit du thrapeute, ou du
travailleur social clinique, dans la pratique du
travail social humaniste est les ides que tous les
gens sont fondamentalement bons et ils ont la
capacit personnelle constitutionnelle pour tre
heureux.
En plus de ces mthodes et techniques, dans la
thrapie et le travail social clinique, dans la
pratique du travail social humaniste, sont de plus
en plus utilises les mthodes et techniques de
groupe, mais aussi la psychothrapie axe sur les
motions, l'analyse existentielle, la drame-thrapie,
la thrapie par danse et la thrapie par mouvement,
l'art-thrapie, focusing, la psychodrame, l'analyse
transactionnelle etc.
En perspective humaniste le travail social
communautaire se concentre sur l'utilisation des
ressources humaines, culturelles et morales
Page 85
existant au niveau des relations, des groupes

(familles, organisations) et au niveau de la
communaut dans son ensemble, aussi bien que
sur la valorisation des ressources psychologiquepersonnelles et spirituelles des personnes.
Dans la pratique du travail social humaniste
communautaire
la communaut dans son
ensemble est approche et reprsente comme
ressource en soi par les deux grands dimensions/
sphres principales: humaine et culturelle, d'une
part, et organisationnelle-institutionnelle, forte,
d'autre part. Etroitement lis des concepts
communaut humaine et communaut forte tant
les concepts de dveloppement socio-humain et
dveloppement organisationnel-institutionnel.
En relation avec les deux paradigmes, perspectives
humanistes importants de reprsentation et
approche, ontologique-spirituelle et existentiellepositive, on peut parler, dans la pratique de travail
social communautaire humaniste, de deux types
de valeurs et ressources de la communaut,
valeurs et ressources de la communaut humaine
et culturelle, d'une part, et de valeurs et ressources
de la communaut forte/ dveloppe, d'autre part.
La premire catgorie tant lie l'expression
dveloppement humain et culturel, et le second
Page 86
l'expression
dveloppement
organisationnelinstitutionnel de la communaut.
Les ensembles complexes des relations, structures,
ralits, practices, coutumes humains de l'intrieur
des familles, organisations, institutions etc. comme
les relations inter-personnelles d'attachement, les
relations affectueuses, les relations compathiques,
les practices et les coutumes d'aide rciproque, la
solidarit
sociale/
humaine
de
groupe,
l'orientation, la qualit humaniste, la valence, le
dimension
humain
gnral
des
familles,
organisations, institutions sont ressources trs
importantes pour l'adaptation et l'intgration
sociale, pour le dveloppement personnel et
humain, mais aussi ressources trs importantes de
rhabilitation
psychologique
et
sociocomportementale pour les personnes de lintrieur
de la communaut en difficult, pour rsoudre les
nombreux problmes sociaux et humains de
lintrieur de la communaut avec quoi parement
les services sociaux communautaires.
Par l'utilisation de toutes ces ressources, associes
gnriquement l'expression relations humaines, le
travailleur social communautaire humaniste
actionne sur la sphre sociale pour dvelopper la
sphre
psychologique-sociale
et
l'autonomie
Page 87
comportementale des clients avec le but

thrapeutique- assistanciel de r-adaptation et rinsertion sociale, imprimant leur personnalits et
comportements
qualits
institues
comme
ressources personnelles pour auto-rcupration,
pour dveloppement socio-motionnel, contrle des
motions,
efficacit
personnelle
et
sociale,
rsistance l'chec et les frustrations, pense
active, dveloppement moral, dveloppement
culturel etc.
Essentiellement, dans son activit le travailleur
social humaniste communautaire,
ct de
l'objectif de rcupration et de dveloppement
personnel individuel, est favoris aussi l'objectif du
dveloppement des relations humaines, de
dveloppement la communaut socio-humaine
dans son ensemble par l'utilisation des ressources
humaines, culturelles, morales, psychologiques
existant au niveau des relations inter-personnelles,
des groupes (familles, organisations etc.) et aussi
bien au niveau des personnes.

Page 88
CONCLUSIONS
e travail social humaniste reconnat

l'importance des ressources et des valeurs
qui dfinissent le travail social critique/
radical
et
le
travail
social
traditionnel/
conventionnel mais privilgie, dans ce contexte,
l'importance de la personnalit (humaine et forte), et
des relations humaines la fois comme ressources
aussi comme valeurs et buts de la pratique,
spcialement dans le complexe et imprvisible
processus
de
rhabilitation
personnelle
et
d'intgration sociale du client.
Dans cette dmarche, travaillant dans la sphre
des relations sociales l'un des buts principaux des
professionnels et des services d'assistance, de
travail social est leur transformation en relations
humaines.
Page 89
La personnalit du client et la personnalit du

professionnel,
les
qualits
psychologiquespirituelles sont, cet effet, moyens, ressources
professionnelles essentielles qui peuvent faciliter le
changement, par lesquelles peuvent tre ralises
lhumanisation des relations sociales en difficult,
des
micro-communauts
dysfonctionnelles,
dshumanises, des gens endommags sur le plan
moral, psychologique, en difficult, en souffrance,
en conflit etc.
Le changement pour le meilleur du niveau des
relations sociales, transformes en relations
humaines,
produira
des
amliorations,
changements qualitatifs impressionnants au
niveau de micro-communaut dans son ensemble,
ainsi au niveau de chaque personne/ personnalit;
les processus de transformation voluent en
cascade, impliquant processus d'humanisation
tous les niveaux, liminant nombreux des
dysfonctionnements, des troubles, problmes, des
souffrances; le nouvel environnement cr tant
dfini par des qualificatifs tels que bien-tre
culturel/ spirituel et humain, efficacit, cohsion
socio-humaine, harmonie, solidarit, aide mutuelle,
compathie,
responsabilit,
soin,
coopration,
humanit etc.
Page 90
Ce milieu fera imposer, finalement, comme une

solution curative pour beaucoup de problmes et
des situations difficiles, et seulement dans la
mesure o les professionnels parviennent les
gnrer, avec leurs personnalits, activits,
mesures, conduites peuvent soutenir qu'ils
fonctionnent bien et efficacement, et rpondre
leur mission spcifique, au moins dans la
perspective de la thorie et de laxiologie du travail
social humaniste.
Combinant, alors, dans son propre et cratif faon,
les ressources du niveau de la personne,
respectivement les ressources du niveau de la
personnalit du client et les ressources du niveau
de la personnalit du professionnel, avec les
ressources du niveau de la communaut,
respectivement du niveau des relations humaines
et de la communaut humaine, prenant ainsi
lments aussi bien du travail social traditionnel/
conventionnel et du travail social critique/ radical
le travail social humaniste justifie son attribut
comme la troisime voie dans la thorie, la
mthode et la pratique de travail social, avec la
perspective de s'imposer, mme en manire
dominante, dans le travail social contemporain.
Page 91
En ce sens, finalement, tirant une conclusion

finale, dans la pratique du travail social humaniste
l'une des tches les plus importantes des
professionnels, essentiellement dans les complexes
et
imprvisibles
objectifs
de
rhabilitation
personnelle et d'intgration sociale des clients, est
de gnrer, inclusivement par les ressources et les
qualits de leurs propres personnalits, le cadre et
l'occasion socio-humaine, culturelle et spirituelle de
valoriser, en manire digne, les ressources
psychologique-spirituelles,
morales,
comportementales des personnalits des clients et
les ressources culturelles, morales et humaines
des relations humaines, des communauts avec le
final
but
de
rcupration,
bonheur,
autonomisation et rinsertion sociale.

Page 92

Page 93
HUMANISTIC SOCIAL WORK THEORIES AND

METHODS: Personality Core Resource of Practice
CONTENTS
INTRODUCTION
Part I
ABOUT THE HUMANISTIC SOCIAL WORK
Part II
THEORIES
Theories of personality (development) and
(human) being
Attachment theory
Empathy theory
Happiness theory

Page 94
Part III
METHODS
Methods adopted/ adapted from the
humanistic psychotherapy
Existential-humanistic methods
Balance method
Appreciative methods
Part IV
THE HUMANISTIC SOCIAL WORK PRACTICE
AND THE PRACTITIONERS PERSONALITY
CONCLUSIONS
BIBLIGRAPHY

Page 95
INTRODUCTION
umanistic Social Work, as theory and practice,

is based on an ensemble of theories and
methods largely having its origins in
humanistic psychotherapy, but adapted to the
specific of activity from the social work areas, i.e. the
solving of the socio-human and collective problems and
not only the individual problems.
Regardless of the specific and nature of the object of
intervention humanistic social work uses this unlimited
and miraculous resource: the human/ humane
personality. This is the reason why its theories and
methodologies operate with concepts like human being,
soul, person, self, empathy, compathy, personal
development, spirituality, humane personality, etc., even
when aims objectives at the family, organizational or
community level.
Therefore, the epistemological and methodological
foundation of the humanistic social work is, ultimately,
the representation of the individual client as personality,
Page 96
soul, being, and moving in the background the

representation as body or through elementary social
relationships, as well as the representation to the
collective client as a compathetical interaction between
persons with souls, personalities, as human beings.
In this sense, the practitioners through traits like human,
empathetic quality/ capacity, through creativity,
aesthetic sensibility, authentic faith, concern for truth,
balanced personality will send and stimulate the
development of the human/ humane features at the
customers level as well, factually sending positive energy,
happiness, aesthetic, intellectual, spiritual, playful
qualities; thus contributing to a greater extent on their
personal development, increase the self-esteem, social
consciousness, the capacity of initiative and social
autonomy. Thus fulfilling the true mission of the
humanistic social work practice.
So, humanistic social work prioritize the human
personality as resource and operates with an empathetic
professional personality concept, that combines the
human/ humane personality with the pragmatic
personality.
Therefore, in the staff training process the focus is on a
humanistic curriculum, the goal is to train and cultivate
the empathetic-professional personality, the ability to
resonate to the sufferings and problems of customers.
Page 97
Qualities such as empathy, presence of spirit, the high

level of general culture, aesthetic sensibility, faith and
respect for the moral/ religious values, playfulness,
communicativity should not miss to any social worker or
a psychologist, or a caregiver, because it is the concrete
person that empathizes with the customer.
So, the humanist worker in social welfare practices is not
concerned of the customer survival, but aims the human
development, rehabilitation in perspective, according to
a human/ humane "project", building a new "modus
vivendi" and a new architecture of personality. Without
vision, without idealization, without projectivity his
personality remains contingent, flat, obtuse.
Consequently, the humanistic goals will remain only on
the paper. All what aims to build at the client level must
exist so in his personality, in its onto-ideational/
projective interior universe. The projectivity, vision,
hope are both the professional qualities and the main
resources and means to achieve the objectives of
humanistic social work practice. These are inherent
dimensions of the personality and human condition, but
must be cultivated and educated.
Here, we see, the fundamental role it is to the general
education system, but also to the training of staff from
social welfare. When in the welfare system will work
mostly people with above characteristics are probable to
Page 98
decline gradually the assisted number and the situation

of those from the system becoming better.
Yet, the idea that seems to impose is that the solid,
lasting, efficiency personal development and client
empowerment is also conditioned by the organizational
and cultural level of the community where it lives or by
the quality of the human/ humane and interpersonal
relationships in group (Bradford and Burke, 2005).
Further, we make a summary reference to the
theories and methods of/ from the humanistic social
work, which we will explain in detail in the body of the
paper.
From the empathy theory perspective the
professional-client relationship is in fact a framework for
the transfer, a subtle corridor that the professional uses,
voluntarily and professionally, for human and social
rehabilitation of the client, to solve the social problem
(Stefaroi, 2012. P. 168). Crucial is the goal of human
rehabilitation and social integration of the client through
its humanization, spiritual development and building the
empathetic capacity. Empathy is a mean and a purpose;
the professional uses or creates the optimal socio-human
environment for human rehabilitation and client
happiness in order to prevent the appearance of social
problems (Rogers, 2008). This uses the proactive,
formative, educational and inductive valences of
Page 99
empathy for the ontological-psychological reconstruction

of personality and client community, as step in the
personal and communitary development and social
rehabilitation.
The soul has a crucial role in this process . There is a
spiritual background, that incorporates the relationalaffective pattern of the human being, the structure of
personal background that determines the overall
empathetic capacity and the human sensitivity, but also a
specialization according to the particular, biological,
psychological characteristics, or of social/ professional
environment, which favors the attachment. The soulfuls
configuration of an artist is generally different from that
of a butcher. As well, the configuration and soulful/
empathetic quality of a social worker is different from
that of an engineer. The mere existence, as the
ontological core of personality, of the soul determines
the empathy, compassion, love, aesthetic sensitivity,
attachment, conception of the world, religious faith,
human sensitivity. Concrete form of expression and
intensity depending, of course, of the stage of
development or many other individual characteristics. In
the process of personality formation, by establishing the
soul, it occurs the humanization of the body, animation
through the other (generic man, the source), who must
be assimilated, so, the body from birth to become a man.
In its absence the body would become what cybernetics
Page 100
try to build, with the intention of imitating the human

beings, a robot. The formation and establishment of the
soul causes the body to become a human and not a robot,
so it is important to raise the children in families, in
environments based on attachment, affection, respect for
each other. The other is the source of their development.
The empathetic capacity and behavior is not an
alternative but a consubstantial necessity of any
profession on the social work field (Zamfir, 1998),
particularly in the child welfare, but also in the elderly
and disabled. Through empathy their personality
becomes sensitive to the sufferings and problems to
people in need, and, on behavior level, acquires
agreeability. Through empathetic qualities, namely, the
ability to feel the enjoyment (desire, suffering) of the
other, the ability to think and experience what another
person thinks and feels, the ability to really put in
another place, to see the world as he/she, the personal
provision/ motivation to the other, sympathetic
projection of the self, emotional-affective fusion,
sympathetic
intuition,
introjection,
tranzitivism,
intropathy, sympathy, identification with the other,
transfer etc. the professional acquires access to the
customer personality and an effective method of
therapeutic change.

Page 101
And the social care organization is a network of

inter-empathy that, especially in children's institutions,
the professional personality can have a vital educational
function. The organization/ institution of social care is
defined and by the personalities that made up, including
the professionals personalities, with the three
dimensions: affective, cognitive and spiritual. The
affective phenomena are in fact, relationships,
interactions, compathies between the affective spheres of
persons, while the cognitive and spiritual phenomena are
the processes between its spiritual spheres or projective
egos. Of course, the compathetic interactions, processes
and phenomena area of these organizations are infinitely
large.
The attachment theory theorizes the importance of
affectivity in relationships and social coexistence,
especially regarding the role of child-parent attachment
relationship in the formation of consistent, efficient and
adaptive personality of the child (Bowlby, 1979). In the
social welfare organizations is interesting to following
the role of attachment also in the quality of human
relationships between care staffs, betwen the staff and
and customers, as well as the management quality and
style.
In the happiness theory perspective every person,
regardless of age, sex, nationality, social status,
Page 102
profession is entitled to a dignified life, to happiness, to

personal fulfillment. The essential indicator of human
life quality is the internal satisfaction, subjective felt, the
happiness and complacency of the person. The authentic
happiness is a source of personal development, social/
professional efficiency and a factor for the acquisition of
the autonomous social reintegration capacity. Man is not
only a consumer of services, material and social goods,
but is also a cultural, spiritual, aesthetic, playful being
this has therefore emotional, cultural, spiritual,
aesthetic, playful needs - endemic entered in the
ontological constitution of person, needs that must be
unconditionally satisfied.
n the humanistic social work practice there are a
number of personal/ personality characteristics such as
level of happiness, interior comfort, irony, relaxed
attitude towards life hardships and professional
difficulties, the soulful welfare and happiness, which is a
crucial quality of the social work practice, because they
are the source of human/ humanitarian sensitivity, the
empathy and agreeability - defining features of the
professionals, especially those working directly with
children. The relationship with the client is not objectual
but "spiritual". The term can help us to understand more
deeply, completely and complex the nature and specific
of the professional-customer relationship. Beyond the
primary goal of the social reintegration or economic
Page 103
rehabilitation, the customer expects also related services

such as tolerance, understanding, humor, aesthetics
sensibility, morality, creativity, "spirituality" .
It is impossible to imagine professional efficiency, in
the jobs that involve working with people, without
personal efficiency, with the soulful welfare and
happiness state which it implies. Literature concludes
that the professionalism is strongly conditioned by the
degree of happiness and interior comfort of the person.
The professional efficiency is correlated with the positive
attitudes, with the degree of internal relaxation, the irony
and personal happiness (Bandura, 1986). James (1981)
believes that the job happiness/ satisfaction is the
relationship between individual aspirations and
achievements. At the same time, happiness is an ontosubjective psychological feature and it aprioristic makes
the professional to performance.
In the perspective of theories outlined above the
assessment methods of humanistic social work are
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
Page 104
compathetical, 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 sociocultural development (Payne, 2011).
In the intervention process the targets mainly
include terms such as authentic happiness, personal
development, social recovery/ integration by spiritual
and moral developing, formation of a strong
organizational culture, accountability etc. The used
methods aim, through the intervention plan, to carry the
soul and active personality. The humanistic social worker
coordinates the team efforts to optimize the client's
personality and the empathetic environment of the
organization. Thus, in the humanistic social work
practice the professional is interested, besides the
Page 105
material wealth, food, housing, comfort also 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.
Methods adopted/ adapted from the humanistic
psychotherapy (client-centered therapy, existential
psychotherapy,
gestalt
psychotherapy,
positive
psychotherapy, group methods and techniques etc.)
promotes the equal relationship between therapist and
client and increasing the role of affective processes in the
therapeutic relationship (Mitrofan, 2001). These brings
in social work the principle of rehabilitation (social
integration) through focusing on the customer, human
and spiritual development, the intervention on the
resource and not on problem (Payne, 2005, pp. 186-187).
Through client-centered therapy Rogers has crucial
merit to have worked at the foundation of the modern
social work theory and method through therapeutichumanist methods and values promoted.

Page 106
The existential-humanistic methods does not

address the client as a pathological case, in this approach
does not exist mental illness but only difficulties and
existential impasses, which means loss of existential
meaning (Mitrofan and Buzducea, 2005). Trough
"existential" intervention social worker can work on
building a new modus vivendi, a new social reality, with
existential tools and based on an existential social
scenario.
In the balance method paradigm the humanistic
social work practice can operate with the balance of
socio-cognitive onto-systems, the balance of socioaffective onto-systems, the balance of relationships and
role-status onto-systems, and the balance of attitudinal,
cultural and spiritual onto-systems, while the
appreciative methods operates with the conventional
instruments of social work, like social inquiry,
supervision, intervention project and case management,
but are still resized by categories of positive method and
takes crucial paradigm of the cognition psychology or
psychotherapy.
The emphasis in this paper is on the role of
personality, represented in ontological perspective; the
specific theory and methodology of humanistic social
work prioritizing this resource. At first it highlights the
importance in preparation and selection of the
Page 107
professionals
of
spiritual
features,
personal
development, but also the importance in the client
representation and approach of categories and values
from humanist thought.

Page 108
PART I
ABOUT THE HUMANISTIC SOCIAL
WORK
ven if the social work as practice is declared,

principled and pragmatic, humanistic, after the
institutionalization and the "nationalization"
tended to be a mega-system bureaucratical,
impersonal, depersonalized, considering that the global
socio-political and socio-economic regulation can to
solve, automatically, the particularly problems.
But reality has shown that many so-called social/ societal
or socio-economic issues are in fact human or sociohuman, and many causes and their resources for
resolution are in the culture, in the particular sociohuman context and in the personality of the vulnerable
people, in their capacity to self-determination; problem
solving require actions type "man man" and "face to
face," to strengthen (force) (Anderson-Carter and
Page 109
Wiggins, 2004, p. 21) and not only the social benefits or

social services - universal, impersonal.
The humanistic paradigm of social work, which, to a
point, is identical with the traditional social work/
welfare, highlights, according to the most important
guidelines of humanistic thought, respectively
ontological-spiritual,
positivist-psychological,
and
ethical-philosophical
positivism,
the
following
fundamental types of values and concepts:
Promotion the concrete and complex human being,
the individuality and personal happiness, its
fundamental interests, feelings and values; spiritual
well-being of the person (Stefaroi, 2012, p.163);
Personal development and self-determination;
Human dignity, social justice, equality, solidarity,
human community.
The humanistic social work is, as theory, somehow,
opposite to the theories such as universal, international
or systemic social work; humanistic theories are an
ideothetical and humanist-contextualist theory, a theory
of concrete customer (individual or collective), in
suffering and existential deadlock, a theory of his
personality and his ontological-human micro-context
(Payne, 2011). The main problem-solving resource is the
human micro-community and actors personalities
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involved in the process of intervention and social

reintegration - the client and practitioner form an
human-existential unity in this process.
Humanistic values prioritizes the point of view and
interest of those involved in the social phenomenon,
increasing the role of the individual and customer
personality n the process of social adjustment.
Decrease the pain of unhappy customer, growth the
spiritual well-being, personal development and gaining
independence, moral development and social-human
integration are among the most important goals of social
work services practice in the humanistic approach.
Promote social justice, personal development of
customers and professional, complexity of the human
being, methodological flexibility, capitalization the
creativity of the clients and professional, development of
the Self and capitalization the spiritual potential of
human personality, promoting security and development
of individual resilience are, according Payne (2011), the
crucial principles and values of humanistic social work
practice.
In the complex and unitary methodological context
the humanist professional will focus on the spiritual,
psychological and socio-human sphere. The goal is the
ontological harmonization of internal and external
relationships within the group/ community, with effects
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on growth of personalitys ontological consistency and

diminishing the risk of entry in the risk situation.
In humanistic social work and the human suffering,
unhappiness, personal failure, loss, dehumanization of
the individual, emotional drama and great collective
tragedies, disasters with significant human impact,
personal/ community underdevelopment are among the
central phenomena and categories to, what might be
called, the object of humanistic social work.
Human suffering is often associated to a social
problems, to a difficult situation and often the
normalization can not be achieved without elimination of
suffering.
Object of the humanistic social work is and lack of
personal fulfillment, existential issues, personal and
collective tragedies. The professionals, in their daily
professional activity, currently interact with unmet,
professional or personal, individuals, who have failed or
have deviated from the optimal way to achieve the
professional and social goals, who daily lives chronic
dissatisfaction and personal dramas.
The loss, separation, uprooting, loneliness, poverty,
promiscuity, discrimination, marginalization are issues
with great personal and social impact, but are also
ontological or human problems. Each of these can be
considered part of what, we might call, the phenomenon
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or process of dehumanization and human degradation

of individuals and communities. The communities
where predominate the undeveloped (human/ personal/
moral) individuals, selfish, individualistic, concerned
only for the personal benefit are aprioristic prone to
problems.
In the humanistic paradigm of social work the
vulnerability, difficult situation of the person is
associated, mainly, with delays and disorders of personal
and human development, with ontological inconsistency
and poor quality of interpersonal relations, with
degradation of the values system (moral, cultural etc.) to
the community and organizations.
In accordance with the principles of humanistic
psychology each healthy person has the individual
potential capacity to fulfill in terms of human, social and
spiritual, but everything depends of its internal activism,
of willingness to self-change or accomplishment, but also
and of the identification and use these resources with the
professional aid (Rogers, 2008).
The humanistic theories represent the client as
being itself, as soul, subject of silent suffering and
happiness, and not only as a neutral individual of a social
system, or humble beneficiaries of the community
services. Humanistic theories convert the client in
person, in human being, in I, in subject, in soul.
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The humanist-spiritual perspective on customer

promotes taking into account of its aesthetic, playful,
epistemological and mystical needs. Namely, the
spiritual needs. Meeting and development the spiritual
needs, the development of spiritual personality is one of
the most effective methods/ ways for the personal
development of customer, and enhance the perspective
to personal/ social autonomization, regardless of
education level, origin, age or types of social/ human
problems. (Stefaroi, 2009a, p. 23-25).
The constitution of humanistic social work, as
theories and practice, is made on the basis of the general
theory of social welfare/ work, the critique of traditional
social work, humanist and existentialist philosophy, and
by adopting the theory and methodology of humanistic
psychology/ psychotherapy, humanistic sociology and
microsociology (Payne, 2011).

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Fig. 1. Philosophical and scientific sources of Humanistic Social Work (Payne,

2011. Taken from Social Work Review, Stefaroi, 2012, 165)
General theory of social welfare/ work is based, as

a theory of social practice, on the reality and social
theory, on the social welfare system and practice of the
professionals but also attract and the major socio-human
philosophical or scientific debates about the human
condition, individual rights, the relationship between
individual and community/ society, the social/ human
Page 115
solidarity. The diversity of perspectives and approaches

are found also in the specific theories of the social work.
The main theories is the attachment theory, care theory,
theory of participation, social action theory, identity
theory, etc.. Most of them are such humanist orientation.
The critique of traditional social work are recorded,
mainly the concerns of balancing the approach
prospects and displacement the emphasis from
universalistic paradigm to the existential-contextualist or
humanist approach (Krill, 1978). Client's personality,
situation of difficulty, the risk situation are realities
much more complex than we can shape with the classical
paradigms of general systems theory. Most radical
change, both for theory and for social work practice,
seems to be given on how the client and social issue are
represented and discussed, which becomes human
problem.
Humanistic psychology and psychotherapy brings
to the forefront of knowledge the human phenomenon
concepts and ideas such as personality, hope, creativity,
existential impasse, happiness, individual uniqueness,
self-determination, focus on particular aspects of human
existence - creativity, tolerance, love (Payne, 2011),
"human development in accordance with its
characteristics and choices, respect for the person
intrinsic values" (Mitrofan, 2001, p 390). Every healthy
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individual has the capacity to fulfill individual potential

in terms of human, social and spiritual, all depends but
of its internal activism and of the willingness for change
or accomplishment, self-fulfillment (Plotnik and
Kouyoumdjian, 2007). These are the main resources of
humanistic psychotherapies.
In humanistic sociology and microsociology among
the concerns are the observation of how people
specifically live, love, suffering and interact, what
attachment relationships are established between them
in relationships of kinship, friendship, enmity, interest,
collegiality, power relationships, the resilience and
coping, how they solve the problems, how adapt to the
changes or reaction to crises or major events, how
adjusts, interactive, their behaviors and symbolizes,
mutualy, the social existence (the laws, values, customs,
rituals, behaviors, institutions, ideologies) (Znaniecki,
1969).
The microsociology also, branch of sociology that
examines with priority the laws of micro-group and
particular socio-human context, focus on subjective/
human processes, on interpersonal relationships and
phenomena - empathetic, of attachment, of solidarity
(Garfinkel, 2006) - crucial resources and categories of
humanistic social work practice.

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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), wich linking the concept of
humanistic social work by fundamental human rights,
personal and spiritual development, creativity,
responsibility and social justice. A key term of
humanistic social work concept is so the human being.
In an interesting review made by Ann M. Callahan in
Religion & Spirituality in Journal of Social Work: Social
Thought, the author notes that:
This book is an excellent contribution to the advancement
of social work theory and practice. The humanistic
perspective provides room for the application of various
theories (e.g., Social Systems Theory) and interventions
(e.g., narrative approach). This perspective further
reflects social work core values (e.g., dignity and worth of
the person) and can be used in a variety of social work
roles (e.g., counselor, advocate). However, this book is
challenging to read. Portions of the text are so dense that
it requires previous knowledge of humanistic social work
to understand. This is unfortunate, because the ideas
proposed are extremely important and innovative. The
author is clearly a thought leader in the field of social
work. Nevertheless, this text is best suited to doctoral
students and advanced practitioners until the second
edition of this book comes out. (Callahan, 2011, 184)
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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 human values and responsibilities the essential
dimensions of the profession of social worker, while,
after Doru Buzducea (2009), the social welfare system is
based on a set of principles and humanistic values, in
particular those relating to the fundamental human
rights.
We, in the article "Humanistic perspective on
customer in social work" (Social Work Review, no. 1-2,
2009, Polirom Publishing House), have summarized the
concept of humanistic social work putting in the
foreground the humanistic representation/ approach of
the customers and the professionals. We emphasized
that the core aspect of practice and theory of humanistic
social work is represented of the way (humanistic) how
is defining the client and professional, considering the
human quality/ resources of customer and professional
the critical epistemological and methodological value of
the new type of social work. We developed the concept
and theory in the article "Humanistic paradigm of social

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work or brief introduction in humanistic social work",

appeared in the 1 no. 2012, the same review.
The establishment of humanistic social work theory
and practice is justified by the offensive of humanistic
values and categories in the areas from which the social
work takes theory and value - philosophy, psychology,
pedagogy
and
sociology
but
also
some
"dehumanization" evolutions of the society, like the
globalization, cybernetization, crisis of culture, social
injustice, oppression, the emergence of social problems
wich can not be understood or addressed by other
methods.
Also, the necessity of the humanistic theory and
method, is reveals by the complexity of social systems
and contemporary society, the welfare system itself, as a
subsystem. Some problems can be solved with the
systemic-global approach, universal, or structuralfunctional, and others with an existentialist approach,
contextualist or humanist. Even the system of social
welfare through the national welfare policy is conceived
as an organization with two poles, national system
(national organization, regional, etc., legislation,
institutions, programs, policies) and the client
(vulnerability, difficult situation, personality, social and
human context, local resource, etc.).

Page 120
PART II
THEORIES
Theories of personality (developement)

and (human) being
The humanistic representation of personality is imposed,
after our observation, by two main current. One is more
exploited, it is the "positive-psychological" current,
which focuses on personal development through the use
of the psycho-volitional and adaptative resources of
personality, the other is the "ontological-spiritual"
current, that values the content of the self, soul and the
inner/ ontological personality, the spiritual, aesthetic,
playful, moral or religious resources.
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The
humanistic-ontological
perspective
on
personality given, as is natural, to ontological sphere, the
primary etiological and structural role. After Rogers and
Allport the key and structural concept of humanisticontological theory of personality is the self. He says that
the self is an important part of human experience and
the goal of the personality training and development of
each individual is to become truly himself by developing
their potential, their own self (Rogers, 1980).
We, in the volume Happiness theory in social work
(Stefaroi, 2009b), Lumen House, occurred in 2009, but
also through a series of scientific articles, particularly in
the Social Work Review, which seems at Polirom
House (Romania), have presented elements of a
humanistic-ontological theory of personality, in which
the soul is the fundamental ontological entity. Some
aspects of this theory will be presented here, considering
the soul and spiritual qualities of the professional the key
entities, concepts and resources of theory and
methodology in humanistic social work.
Paradoxically maybe, the process of soul
construction has not, as "pivot", the self, how we are
tempted to say, but the other. This, is not necessarily a
other-person but a other perceived as all out of the
intrinsic (unconscious) order of the endemic subject. The
other will be, however, and the self and ideal ego,
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desirable ego, the body, the social ego, the social

representations of ourselves.
In this interpretation the most important other is
the ego, but follows the people who are imposed in the
subject experiences by presence and importance (they
provide food, security, prestige, self-esteem etc.).
The soul established as an autonomous ontoformation, this became being in itself, ontological core,
person's being, primarily through the internalization of
the representation and of the empathize enjoyment of
the other. The other is a constitutional part of the
person's existance and, inevitably, the other is
assimilated and internalized by subjects activism and
her internal enjoyment. The other person, object,
habitat, situation, value, community is not regardless to
the subject. Other (environment) is means of existence
and vital, material and spiritual, resources, source of
good, satisfaction, fulfillment and happiness, or is
hostile, aggressive, a source of stress and negative
emotions.
The formation of soul comply the structure and
existence of the other. Emotional internalization of the
self experience leads to the formation and the
established of the endemic or primitive soul. Interaction
with the other real person, dear, close person, significant
group, with the near physical environment led to the
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formation of the secondary, affective soul and to

attachment. Reflects the personal contingent interaction,
and appurtenance of person to the group or to the
particular social context.
The interaction with the symbolic, concept other,
with the status other, by mental facilities of
generalization, idealization and simbolisation conducts
to the formation of the tertiary or spiritualy soul and to
the empathy, empathetic capacity. Reflects the concret
personal interaction and affiliation of the person to the
society and the human condition. Tertiary, spiritual soul
is therefore the product of enlightenment and to
projection capacity of the subject. Determines personal
qualities such as kindness and humanity, human
solidarity, morality, faith, aesthetic sensitivity, and
human sensitivity. Reflects the cultural, moral, spiritual,
creative and ancestral quality of the individual.
Of course, the three spheres or levels of soul form,
after the establishment, a bio-psycho-ontological unit,
and we not wrong if consider the soul as one
fundamental existential entity of person, her ontologicalspiritual nature, her being, even if the soul formation
process is dependent to the organic-psychic existence
and process.
In the humanistic social work practice through
soulful qualities, through human, empathetic quality/
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capacity, through creativity, aesthetic sensibility,

authentic faith, concern for truth, balanced personality
the professionals will send and stimulate the
development of spiritual features at customers too,
factually sending positive energy, happiness, aesthetic,
intellectual, spiritual, playful qualities; thus contributing
to a greater extent on their personal development,
increase the self-esteem, social consciousness, the
capacity of initiative and social autonomy. Thus fulfilling
the true mission for the humanistic social work practice.
On the one hand, will transmit, through empathy
humanism, agreability, happiness and balance to the
customers, will help their personal development,
enhancing social reintegration perspective, knowing that
the personal and social autonomy is conditionate and of
the degree of personal development or happiness.
The objective of practice, focused on person, would
be to stimulate the development or formation a
personality structure where the spiritual formation is
consistent and has high percentage in the structure and
economy of personality - the client will have an
optimistic but realistic self perception, a relatively high
self-esteem, confidence, aspirations, a consistent ego.
Also, it will be describe like an active, adaptive person,
with functional interpersonal relationships, presence of
spirit, eager for social reintegration and regain dignity.
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Humanistic social work operates with an empathetic

professional personality concept, that combines the
"human"
personality with
pragmatic personality.
Therefore, in the professionals training process the focus
is on humanistic curriculum, the goal is to training and
cultivation of empathetic-professional personality, the
ability to resonate to the sufferings and problems of
customers.
Qualities such as empathy, presence of spirit, the
high level of general culture, aesthetic sensibility, faith
and respect for the moral/ religious values, playfulness,
communicativity should not miss to any social worker
or a psychologist, or a caregiver, because it is the
concrete person wherewith empathize the customer.
How the personality formation is also a process of
spiritualization (Zamfir, 2008) the training of
professional human personality is primarily a process of
spiritualization and humanization.
In the general process of personalisation by the
spiritual personality appearance, as onto-formation, to
the soul too, is made also a subtle process, sublime and
complex of spiritualization, with essential influence, by
feed-back, on self-personality, social personality and
social life. The effect is that the individual making the
jump from the psychological and personality to the
person and from animals to humans, in the
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anthropological
and
cultural
definition.
The
spiritualisation involves the separation (relative) from
the nature, from raw material and anchoring on the
magical ideas world, in the playful and aesthetic
metaphor. Requires the capitalization of inexhaustible
resources offered by the historical human creation, by
culture and religion. Offers to the human, in general, and
to the professional personality, in particular, capacities
and personal qualities like empathy, altruism, spiritual
sensibility, soulfulness, happiness, humanism etc.
In the ontical order of the person the projective
ontos gives the defining note of human being through the
ontification of the generalized/ idealized other ("pattern"
of the human beings), the values, ideas, knowledge,
ideals, hopes. In fact, it's a inside ontically universe,
which summarizes, through double onto-projection, the
subjective and objective, the body and environment,
inside and outside, feeling and thinking.
The onto-projective formation not emerge directly
from the basic needs and psychological foundations of
the person, like the hedonic ontos, phobic formation or
the ontically subject, these arising at random from the
particular dynamics of the relationship with the cultural
environment, reflecting in a transformative/ projective
way its features. The objects, people, situations are not
asimilation in their physical-sensorial obiectuality but
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through the social/ cultural meanings, onto-projective

idealized and subjectivated.
After being constituted the onto-proiective
formations operates like some mechanisms in the
subject's service, through the projection of endemic
needs and the individual desires, but and in the service
of the individual who its "projected", "injected" the
vectors of control in the persons formations. In this way
the individuals behaviors are doubled, guided, the
subject is placed in a position to make difficult choices,
compromises.
The onto-proiective formations operates and with
the onto-projective referents which are, targets, hedonicprojective ideals, desires, aspirations which are
organized into onto-projective formations wich guiding
the conscious and unconscious searches/ choices for
ontogenetically-personal
growth,
training
and
development. They tend to holistically curdle in what we
might call the project (print) of the personal training and
development, ie the ideal of the good and personal
happiness, the idealized image of the good and of the
individual happiness.
Operates, experiential and emergent, by complex
mechanisms of feed-back and feed-before. The projective
personal referents may be the desirable social status, the
welfare, the desirable body image, profession, the
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required level of intelligence and knowledge, the

aspirated physical and spiritual pleasures, The aesthetic,
moral, axiological
aspirations etc. (for the social
services, especially those dealing with children, some of
them are actually educational and welfare objectives).
The perspectives of it meeting installs positive
emotions and states, comforting feelings, happiness.
Instead, the low perspectve of identifying with this
hypostasis determines uncomfortable neuro-vegetative
react and depression.
The predominance of positive onto-projective
feelings will lead to the establishment of a strong ontoformation of happiness and a visionary personality,
tilting the balance in the positive side. So, throgh fixings
the projective-personal balance in a favorable inclination
will will orient the personality to the future, will give a
positive sense, pleasant, efficient, active, dynamic,
adaptable, visionary (Text taken from the book
Happiness Theory in Social Work, Petu Stefaroi, Lumen
Publishing House, Iasi, 2009, pp. 180-181).
The projectivity, visionary and idealism are
indispensable qualities of the professional in social work,
because represents the onto-psychological source of the
empathy, but, also, because this profession is teleological
by its nature. The humanist professional in social work
practice not only make care, not concerned only to the
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customer survival, but aims the human development,

rehabilitation in perspective, according to a human
"project". So, building a new modus vivendi and a new
architecture of personality. Without vision, without
idealization, without projectivity his personality remains
contingent, flat, obtuse. The humanistic goals will
remain only on paper. All that aims to build at the
professional level must to exist in his personality, in its
onto-ideational/ projective interior universe.
The rehabilitation, authentic happiness, customer
development, self esteem, the intervention can best be
addressed and solved by operating on the formations,
onto-referents and levers of the onto-projective sphere.
But this must be, primarily, on the professional
personality. Therefore, in education and training of the
professionals is important to put great emphasis on
training the hedonics onto- referents, perceived with
roles of anchors, ideals. The process leads to form a
vigorous personality, active, positive, autonome, oriented
to self-achievement. The process strong develops psychic
functions like the will, intrinsic motivation, imagination,
intelligence (including emotional).
The projectivity, vision, hope are both the
professional qualities and the main resources and means
of achieving the objectives of humanistic social work
practice. These are inherent dimensions of personality
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and human condition, but must be cultivated and

educated.
Here, the fundamental role is of the general
education system, but also of the training of staff from
social welfare. When in the welfare system will work
mostly people with above characteristics are probabile to
decline gradually the assisted number and the situation
of those from the system becoming better. A key concept
of this process is personality development.
Humanistic social work considers the personal,
spiritual and moral development one of the fundamental
objectives of practice. Also, according to Rogers, Maslaw,
Allport and other representatives of humanistic
psychology and psychotherapy, Payne (2011) considers
the need to achieve personal fulfillment a crucial way for
social and human rehabilitation of the client. Personal
development is, so, one of the key tool of rehabilitation
and social adaptation of the client in humanistic social
work practice..
The values of these theories are part of traditional
social work theory and methodology, unfortunately, in
social work practice, in many cases, they tend to be
overlooked, actions and interventions are often limited
to elementary care and material support. But,
humanistic social work theory proposes with priority the
personal, soulful, spiritual, human development as one
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of the fundamental objectives and tool, being therefore a

inexhaustible resource available to the client and the
professional level.
Attachment theory
The theory starts from the finding that many social and
human issues, situations of difficulty, sufferings and
personal setbacks originate in the precarious quality of
the interpersonal, social, affective, attachment relations
from the primary groups. The social-affective anomies,
abandonments, separations, losses, the inconsistency of
attachment relationships tend to exclude persons of
secure systems and social coexistence, putting him in
situations of social risk, inadaptability, suffering, and
may become, so, clients of the social services.
Is the reason why humanistic social work theorizes
the importance of affectivity in relationships and social
coexistence, especially regarding the role of child-parent
attachment relationship in the formation of consistent,
efficient and adaptive personality of the child (Bowlby,
1979). In the social welfare organizations is interesting to
following and the role of attachment also in the quality of
human relationships between the professionals, between
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the staff and customers, as well as the management

quality and style.
After our opinion the instance of personality which
has a key rol in this proces is the soul, especialy the
affective soul. Because the affective soul, as transmergent
amount of persons and social-relationships, significant
persons an relationships, is a ontological-subjective
formation of the person that reflect the intensity and
quality of the social-afectiv relationships from primary
groups, especially from family (M.D.S Ainsworth & co,
1978)
n the ontogenetical process of soul formation the
other, mother, environment, home represents, thus, the
fundamental sources. Primary shaping of the formativ
framework which prefigure the formation of affective
soul is anticipates by establishment of the affective
micro-formations, centred, mainly, on significant people,
others. Once established, they operate as relatively
autonomous formations, but they are conditioned by
determinate relationships. Persist as long as these people
or objects will be imposed by the presence or importance
to the subject.
Some of them, especially persons, becomes a crucial
existential meaning, as the mother, or, where
appropriate, other person from childs genuin microenvironment. These individuals act as "pivot" in the
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process of building the soul. Internal sources of ontopersonal formation is the feelings and subjective
experiences in relation with humans.
Once established, the soul works like the all other
formations, but will need affective experiences, mainly
socio-affective, as the source of existence and
development.
The establishment of the soul as an autonomous
ontological-psychological formation and personality
structure is an important step because involves installing
in the ontological-psychological 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,
Page 134
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.
The affective soul is a transmergent/ emergent
amount of persons, therefore each person is also a
experiential amount of other persons and entities. Only
by the communication, mind, language, community
coexistence facilitating, and by the mediator contribution
of the soul is defined, more or less, as a unified entity.
The unification is made by means of intelligence,
consciousness, ego and personality, but how these no
pass, usually, the state of constitution remains to
conclude that the key note of internal personss
individual existence is the emotional interaction between
the subject and the other, despite the established labels
such as "Man is a rational being."
It is the reason why the humanistic social work
attaches a great importance to affectiv factor, to the soul,
both in theory and practice. From the perspective of
soul, and of the perspective of balanced and strong
personality, is essential the presence, security and
happiness of the dear other. Is not a totally disinterested
altruism. Person defined as a virtually assimilation of the
another's enjoyment is enriched itself, becouse without
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the other lose the opportunity to be humanized an

socialized. At the birth, "the being" is in the other, the
body itself is not enough for personalisation. This is the
way that humans access to the social experience, culture,
history, assimilated all community experience, by
contact with each other, with the environment, with
values.
The process determines the capacity of attachment,
empathy, altruism, inner well-being, social adjustment.
It is extremly complex because is made on many levels physical, cognitive, emotional, voluntary, axiological,
behavioral etc. If this process is positiv, the affective soul
and personalty takes place smoothly and completely are
likely that person to become social integrate and be
happy, if this process is vicious, in conditions of socialemotional anomy or maltreatment the person can reach
in high risk of inadaptation, unhappiness and to become
client of social services.
Empathy theory
It is a contitutional theory in humanistic social work
because empathy is the capacity of the person to
understanding and feeling each other, to think and feel
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what another persons thinks and feels, ability to really

sit in the others place, to seeing the world as he sees it crucial qualities of the professional in the activity of
evaluation and intervention. Through this capacity the
practitioner can think and feel the clients distress, really
sit in the clients place, and from this position to identify
the better solution.
In literature, empathy is described like a cognitive
and affective relationship of inter-knowledge and social
communion, therefore, in social work is and a formative
instrument used by the professional in the achievement
of the specific purposes, mainly in human rehabilitation
and social autonomisation of the client. The
professional-client proactive empathetic relationship is
in fact a framework for the transfer, a subtle culuoar that
the professional uses, voluntarily and professionally, for
human and social rehabilitation of the client, to solve the
social problem (Stefaroi, 2012. P. 168).
Crucial is the goal of human rehabilitation and social
integration of the client through its humanization,
through spiritual development, through empathetic
processes.
Empathy is so a means and an purpose; the
professional using or creates the optimal socio-human
environment for human rehabilitation and client
happiness in order to prevent social problem occurred
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(Rogers, 2008). The practitioner uses proactive,

formative, educational and inductive valences of
empathy for the ontological-psychological reconstruction
of the clients personality, as step in the personal and
communitary development and social rehabilitation.
Empathy is, without doubt, one of the underused
therapeutic resources in the social science and practices
(Rogers, 1959), including social work. But the humanistic
social work give its a crucial role. It is a phenomena
and processes of great complexity, depth and finesse,
that involve concurrent the subject and the other, the
person and the group, the individual and the society, the
group and the society, feelings and representations,
values and beliefs, feelings and ideas, the material and
spiritual existence. The unilateral, psychologistic,
voluntarist approaches, on the one hand, trough the
individualistic psychologies, and the sociologistic, on the
other hand, by the structural-functionalist and
universalist approaches tend to not capture these
phenomena or processes.
The study of the empathetic phenomena and
processes, the empathy as object of scientific knowledge
is not only a epistemological necessity but also a
necessity of higher social and human importance in
the
globalization
perspective,
the
effects
of
cybernetisation and "virtualization" of social life, moral
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and cultural degradation, degradation of the family

values, growth of the economic-technical factor role in
society and in daily life of the man.
About the psychosocial concept and phenomenon
that is empathy have dealt great thinkers like Lipps (to
feel himself in something), Allport (understanding and
feeling each other), Titchener (ability to think and feel
what another person thinks and feels ), Rogers (the
fourth stage in the emotional-personal development;
ability to really sit in the others place, of seeing the
world as he sees it), Batson (disposition/ motivation
oriented to the other). In Romania the concept of
empathy
and
empathetic
phenomenon
was
experimentally studied, among others, by Stroe Marcus
(1971).
Hoffman (2000) interprets the empathic disposition
of the person as effect of cognitive-affective action of the
other, resulting so an emotional response closer to the
other interests than the self, while Pavelcu (1972) gives
the following meanings to the concept of empathy:
sympathetic projection of the self, emotional fusion,
sympathetic intuition, affective union, knowledge by
interweaving, introjection, tranzitivism, intropathy,
sympathy, transposition into the current other's state,
identification with another, transfer, sympathetic
projection.
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Empathy is so a form of knowledge of the

environment, so is a cognitive process, is a form of
feeling and emotional experience to the other, therefore
is an emotional process, is an interpersonal process, so is
a social process and, not least, a spiritual process/
phenomenon, trough the human capacity to resonate to
culture, science, philosophy, religion etc.. All these
phenomena and processes contribute to the
establishment of what might call the human sensitivity.
The onto-personal formation which perform this
function is spiritual soul. This onto-personal formation,
critical part of the architecture of human personality, is
built and set as effect of the internalization and
organization of the noetic-subjective, self-projective or
spiritual (mystical, playful, epistemic, aesthetic, moral
etc.) experiences.
In this sphere it installs what could be called the
projective-spiritual being of the person. It builts on the
biopsychological personality, affective soul and mind
foundation, and in the context of formation of the other
personal onto-formations, (the endemic ontos, the
affective ontos), that, chronologically, it succeeds
(although the formation and institution process and
simultaneous or interactive). Depending on the type of
experiences, on subjective experiences, will forms the
(ideal) self, the happiness and depression formations, as
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well as the spiritual ontos with the formations: mystical

soul, playful soul, aesthetic soul, gnostic soul, ethical soul
etc.
The formation process and its existence is
conditioned by the existence/ building of a formation of
mental sphere: the noetic ontos.
The spiritual-projectiv ontos, build by the noetic
ontos, is, undoubtedly, a version of the world, an
existence, a being with a special nature. The special
nature of this ontic world is given by the great diversity,
complexity and depth, on the hand, and (perhaps
especially) of its ideational, semantics and projective
content, on the other hand.
The most obvious subjective-projective or ontoprojective feature is, however, that the human individual
is born biologically, but must be born, socio-human,
once more, which requires a project. Therefore, it must
assimilates symbols, meanings, values.
But, the man is not a computer wich stores
information. He lives, grows, is existentially built, that is
why, so-called assimilation, is in fact a projection. The
objects, people, situations are not assimilated in their
physical-sensorial objectuality, but by the social/ cultural
semnification, onto-projective sujectivated.
So, the subject is inserted n a noetic, axiological,
cultural world, where can not survive as whole man
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unless it is part of a field, the world of relationships,

structures, assemblies, socio-cultural formations with
very high complexity. Only their projection in ontopersonal formation and building of the whole personality
ensure the survival. The individuals unable to makes this
process are excluded or excludes himself. There are some
processes that are interested in understanding the
process of building the projective ontos.
One of them is the idealization. This is a logical
process of essentialisation, abstractisation and selection
of some features. It is and a projection guide of the
process.
The construction of projective ontos is done on two
levels. The first is the comassation of the primary and
secondary formations, some of them, of course, another
concerns the whole, unitary organization, as a unique
formation, as a being, as a function.
The synthesis" of pre-formation is not done
accidentaly, is the expression to some trends and force
actions of a existential vectors, homologous of the
endemic formations: hedonic ontos, phobic formation,
endemic/ ontic subject etc.
It cant know exactly how many formations will
remain and will establish, autonomous, in the projective
ontos framework. Their number can be unlimited,
however, impossible to control. We believe, with
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certainty, that, it can speak of the following: spiritual

soul, happiness formation, depression formation and
the ego (onto-projective).
Mystical soul is constitutes in closely related with
the phobic and malsentic (depressed) formation, the
hypothesis of death, with non-being, with the
supernatural, the love, inlove, with the saint as model
and aspiration, with the heaven, with the fantastic
happiness etc. Through sublimation generates the need
for sacred.
The mystic is not an option, is a foundation of the
personal constitution, and is materialized in the setting
of certain specific onto-formations (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).
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In fact, mystical (spiritual) soul unites, by sacred,

the body, mind, the self, environment, culture and
projectiv/ transmergent/ telegent capacity of ontopersonality,
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.
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 onto-formation is
an organization of ideas in itself, an itself objective
world, logical, intrinsic, cognitive, self-sufficient, while
the gnostic soul is subjective and emotional
impregnated, and determines the higher need of the
subject to search gnosis that produce satisfaction. While
for the noetic onto-formation the fundamental need is
for the truth, for the gnostic soul prevailing the subjects
spiritual need for the knowledge itself.
Between the two poles, mystic and gnostic soul, is
located playful and aesthetic soul. The playful soul is
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expression of the ontological-ancestral need of the

person of liberty, entertainment, of irony against the
limits of existence. The personality will reflected, in its
own dimension, this spirit - requirement of social,
cultural, moral action, but and of creativity. The
environment and source of the playful soul is a different
world than the real one, is set with its elements and laws,
but placed in an ontological order inherently
questionable. The playfulness soul illuminates and
streamline the internal communication channels and
with the environment, gives to the individual comfort
and authentic existence, spirituality.
From the playful soul it feeds also the process of
formation the aesthetic soul. In fact is very difficult to
achieve a clear distinction between the two ontoformations. However, the aesthetic soul is reported at
established historical-cultural values, imposed by
society, subjectively assimilated of the person. Is more
important, beyond the social, cultural, historical matters,
the ontological-individual organization as soul to these
values. It can be said that by imposing the values, as
social commandment, the aesthetic soul it more
regularizes, leading to an higher organization in
structures of personality and socio-human behaviors.
The mere existence, as the ontological core of
personality, of the soul as a whole determines the
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empathy, compassion, love, aesthetic sensitivity,

attachment, conception of the world, religious faith,
human sensitivity. Concrete form of expression and
intensity depending, of course, of the stage of
development or many others individual caracteristics.
In the process of personality formation, by
establishment the soul, it occurs the humanization of the
body, animation through the other (generic man, the
source), the who must be assimilated, so, the body from
birth to become a man. In its absence the body would
become what cybernetics try to build, with the intention
of imitating the human beings, a robot.
The formation and establishment of the soul causes
the body to become a human and not a robot, so it is
important to raising the children in families, in
environments based on attachment, affection, respect for
each other. The other is the source of their development.
Is there a common spiritual background, which
incorporate the relational-affective pattern of the human
being, the structure of personal background that
determines the overall empathetic capacity and the
human sensitivity, but and a specialization according to
the particular, biological, psychological caracteristics, or
of social/ professional environment, which favors the
attachment. The soulfuls configuration of an artist is
generally different from that of a butcher. As well, the
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configuration and soulful/ empathetic quality of a social

worker is different from that of an engineer.
Empathetic capacity and human sensitivity of the
persons in relationships and groups generates the
formation of empathetic community and compathy.
Any social group, community or organization is so
and an empathetic community. Many human suffering,
tragedy or social problems are rooted in its
underdevelopment,
in
weaknesses
or
serious
compathetic problems. Knowledge of this aspect by the
social workers is a necessity and, moreover, the
compathy, empathetic community, the system of
sympathies and empathies can be very effective tools for
change, improvement, normalization.
The empathetic community and compathy are built
and
specifically
define
trough
the
common
circumstances, characteristics and behaviors of
individuals who compose it. Consists mainly of three
types of processes or phenomena: emotional, cognitive
and spiritual.
In this perspective each member of a community is a
product of a unique interaction, depending on the
personality of the others (Golu, 1997, p 136), place, time,
cultural niche, hazard. Each person is actually part of a
particular compathetic system. It is, in turn, part of an
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comprehensive system. The most common compathetic

system and most consistent is the family.
The compathetic consistency is given by the fact that
the individual personalities are composed of common
experiences, by the fact that in each individual
personality exists, trough empathy and projection, the
others. It establish a mutual existential dependence.
This empathetic community works, trough the
organizational culture, and as a system of symbols or
values that are rooted in individuals personality or
activism. These symbols and values it imposes as link
and unity resort between the two parties. Their existence
and operation gives the sense of belonging, familiar,
known, give comfort, safety and happiness.
Between the empathetic community and individuals
which it constitute it establish a ontological balance, an
existential and functional optimum, in which is satisfy,
in principle, an a harmonious and non-confrontational
way, both personal and collective necessities.
The empathetic community and compathy can also
have and negative influences, may be an area of nonvalue, of conflict, hostility or social exclusion. The
empathetic community can have a coherent organization
and functioning but founded on non-value, on antisocial
attitudes, or may be poorly organized, dysfunctional,
immature. In both cases, members are exposed to
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personal underdevelopment, marginalization and social/

moral maladjustment.
In humanistic social work practice the empathetic
capacity and behavior is not an alternative but a
consubstantial necessity of any profession on the social
work field (Zamfir, 1998), particularly in the child
welfare, but and in the elderly and disabled. Through
empathy their personality becomes sensitive to the
sufferings and problems to people in need, and, on the
behavior level, acquires agreeability.
Through empathetic qualities, namely, the
ability to feel the enjoyment (desire, suffering) of the
other, the ability to think and experience what another
person thinks and feels, the ability to really put in
another place, to see the world as he/she, the personal
provision/ motivation to the other, sympathetic
projection of the self, emotional-affective fusion,
sympathetic
intuition,
introjection,
tranzitivism,
intropathy, sympathy, identification with the other,
transfer etc. the professional acquires access to the
customer personality and an effective method of
therapeutic change.
The empathy of professional operates through its
defining functions: cognitive, of communication and
foresight, of emotional contagion and performance, of
solidarity, prosocial etc. It is a fundamental way of
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knowing the customer and the environment in which it

lives, so a cognitive process, is a form of feeling and
emotional reflection of the client/ environment,
therefore, is an emotional process; being and a
interpersonal process is and a social process, and, not
least, a spiritual process/ phenomenon through the
capacity of the professional personality to resonate al the
customer culture and spiritual sensitivity.
The empathetic qualities of the worker in a centre
for residential care are a great importance in the goal of
organizationals congruence, consistency, unity and
functionality. In these institutions, the empathy must
have a very important role. The professional-client interempathy has a undeniable curative function (Rogers,
1959).
The social care organization is a network of interempathy that, especially in children's institutions, the
professional personality can have a vital educational
function. The professional personality interacts with all
its physical, psychological, social, cultural, moral level
and features:
personal characteristics
personality etc.;
age,
appearance,
language;
specific sensory-cognitive and affective qualities;
Page 150
system of values, sensibilities, tastes, habits, rules,

customs, etc.;
behaviors, gestures, activities, etc.;
The organization/ institution of social care is
defined and by the personalities that made up, including
the professionals personalities, with the three
dimensions: affective, cognitive and spiritual. The
affective phenomena are in fact, relationships,
interactions, compathies between the affective spheres of
persons, while the cognitive and spiritual phenomena are
the processes between its spiritual spheres or projective
egos. Of course, the compathetic interactions, processes
and phenomena area of these organizations is infinitely
large.
Through the spiritual and social valences of the
empathetic personality a professional from a residential
institution for children can help to create a magical
psychosocial and cultural "universe" for the satisfaction
of intimate, deep, empathetic personal needs, of spiritual
growth and education, emotional and moral
development of the children.
The institution is for the child the place where is
built the ontological foundations of its personality. Is the
environment in which the child is feed with spiritual and
moral energy. Is the existential magic framework of
training, existence and manifestation of his personality,
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of its happiness and soulfull/ personal fulfillment. To

this end, the role of the empathetic qualities of
professionals is crucial.
Happiness theory
The happiness theory in humanistic social work is based
on the assumption that efficiency and the personal/
professional/ social adaptation is closely related to the
degree of happiness of individuals and communities,
psychological-spiritual well-being is a factor of energy
and self-developent/ autonomy (Haidt, 2008), so
reducing the degree of social vulnerability and the
likelihood of becoming a client of social services
(tefroi, 2009b). It is based on established scientific
theories, the fundamental human rights and is based on
the following principles:
Every person, regardless of age, sex, nationality,
social status, profession is entitled to a dignified life,
to happiness, to personal fulfillment;
The essential indicator of human life quality is the
internal satisfaction, subjective felt, the happiness
and complacency of the person;
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The authentic happiness is a source of personal

development, social/ professional efficiency and
factor for the acquisition of the autonomous social
reintegration capacity;
Man is not only a consumer of services, material and
social goods, but is also a cultural, spiritual,
aesthetic, playful being this has therefore
emotional, cultural, spiritual, aesthetic, playful
needs - endemic entered in the ontological
constitution of person, needs that must be
unconditionally satisfied.
In literature the happiness theme is approached
from
all
possible
perspectives:
philosophical,
psychological, religious, anthropological, aesthetic,
sociological etc. The dominant idea, which seems to be
clear, is that the happiness is not directly determined by
the current, libidinal, sensorial pleasure and satisfaction,
but rather of a deep, constitutional personality structure,
which predisposing the person to personal development,
social efficiency, positive emotions and feelings.
This is also the basic assumption of the book
"Authentic Happiness" by Martin Seligman (2002. After
Seligman the authentic happiness is conditioned on the
optimal development at the all motivation levels of the
personality, hedonic, of the desires, of the ego and of the
objectives. Another author, Jonathan Haidt, addressing
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the theme of happiness in the book "Theory of

happiness"(2008), through the concept of metaphor.
We believe that a true, deep, sustainable happiness
is conditionate on the creation of a specific ontopsychological device (the prosentic/ happiness ontoformation) and of the soul as the support ontological
formation. These are the sources of empathy and to the
capacity of the workers to "give" happy the customers.
The happiness is usually perceived as being related
to achieving personal fulfillment, so they are at the
higher level of the motivational pyramid and structure of
personality. Is identified also with positive, euphoric
feelings, with the satisfaction or pleasure, states that can
be related to the needs from the lower levels. No doubt,
elements and dimensions of the happiness (the need for
happiness) can be found at all levels of the human
personality.
For the social welfare system we believe that the
most appropriate sense of happiness would be her
description in terms of unitary structure and
functioning of the personality, with the states of
equilibrium and efficiency that they generates.
In this context we say that the happiness need is in
fact the need of psychological balance, of balanced
personal structure, adaptable personality, personal
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development in the physical, psychological and social

plan.
In the happiness theory in social work's perspective
(Stefaroi, 2009b) a person is or becomes a client of social
services not only because of social or economic
circumstances, as is often stated, but because his
personality is socio-maladaptive structured, and an
esential role in this process it has the unmet or vicious
meet to the need of happiness, of positive mental states,
of satisfaction, of supply to ego, self-esteem. In vain is
intervene on the individual client system with economic
or social measures if the problem has, in fact, an
important psychological, emotional, or psychologicalspiritual component, the human personality of
professionals having here a crucial role.
There are a number of personal/ personality
characteristics such as level of happiness, interior
comfort, irony, relaxed attitude towards life hardships
and professional difficulties, ie the soulful welfare and
happiness, which is crucial quality of the social work
practice, because they are the source of human/
humanitarian sensitivity, the empathy and agreability defining features of the professionals, especially those
working directly with children.
The relationship with the client is not objectual but
"spiritual". The term can help us to understand more
Page 155

sensibility, morality, creativity, "spirituality", in a word happiness (Stefaroi, 2009b, p.174).
The recruitment activity of the proffesionals is
intended so the future employees to have the qualities
that enable it to offer and such "services", that often
depends the success of the intervention. They are key
determinants of the professional efficiency in social
work. Authentic source of these qualities is the soul and
the established happiness state, the existence of an well
developed onto-formations of happiness and a positive
hedonic-affective onto-balance.
Page 156

achievements. At the same time, happiness is an ontosubjective psychological feature and it aprioristic makes
We believe that the following psychological-soulful
predispositions promote the efficiency of professional on
social work practice in the effort to adapt and achieve
specific professional tasks: soulful welfare, state of
happiness, self-esteem, functional flexibility, agreability,
extraversion, democratic spirit, tolerance, openness to
new ideas, epistemological and methodological
flexibility, mature personality, emotional stability, selfcontrol, detachment etc.

Page 157
METHODS
Methods adopted/ adapted from the

humanistic psychotherapy
The humanistic psychotherapy is undoubtedly the main
source of the humanistic social work methodology and
practice. Both promotes the equal relationship between
therapist and client and increasing the role of personality
and affective processes in the therapeutic relationship
(Mitrofan, 2001). The humanistic psychotherapy bring in
humanistic social work practice the principle of
rehabilitation (social integration) through focusing on
the customer, human and spiritual development, focus
the intervention on the resource and not on problem
(Payne, 2005, pp. 186-187).
Throgh client-centered therapy Rogers has the
crucial merit to worked at the foundation of the modern
social work theory and method through therapeutichumanist methods and values promoted.
Page 158
Existential psychotherapy is based on a series of

existential theses, proposing identification to existential
anxieties/ crisis and internal ontological rebalancing
through personal/ human growth.
Gestalt psychotherapy proposes achievement the
convergence between consciousness/ behavior and
experience, "between the figure and background"
(Wheeler, 1991, 65), while positive psychotherapy is
based on the belief that all people are fundamentally
good and they have the constitutional capacity to be
happy (Seligman and Csikszentmihalyi, 2000, Seligman,
2002).
Also, Group methods and
increasingly used in social work.
techniques
are
Especially in the clinical social work it is, also, used

transactional analysis, the psychotherapy focused on
emotions, existential analysis, dramatherapy, dance
therapy and movement therapy, art therapy, focusing,
psychodrama etc (Stefaroi, 2012, p171-172).
Existential-humanistic methods
The fundamental assumption of this method is that
through "existential" intervention social worker can
Page 159
work on building a new modus vivendi, a new social

realities, with existential tools and based on an
existential social scenario. Have as the source what
imposed in psychotherapy like existential analysis. As
theory and method is linked to a number of names such
as Rollo May, Ludwig Biswanger, Max Scheler and Viktor
Frankl. Operates with terms/ categories such as
existential impasse, existential crisis, existential
meaning, existential anxiety, axiological system,
existential dialogue, existential scenario etc.
Existential analysis/ inquiry does not address the
client as a pathological case, in this approach not exist
mental illness but only difficulties and existential
impasses, which means loss of existential meaning
(Mitrofan and Buzducea, 2005).
Their use in the humanistic social worker activity
must be made in close relation with other aspects of the
situation of difficulty, with the client system, and by
correlation with established methods, practices and laws
from the social welfare system.
Balance method
The sense of the word balance is both, of system consists
of two opposed interrelated elements and that of
Page 160
equilibrium. In humanistic social work the both are

relavant and necessary. Social worker seeks to represents
the human problems as socio-human onto-systems with
unbalanced elements and seeks to achive the humanontological equilibrium contributing to solving the
problem. Balance method is, also, a humanistic method
of intervention.
In the humanistic social work practice it can operate
with the following onto- balances:
The balance of socio-cognitive onto-systems. Deals
the assessment by contraposition of socio-cognitive
representations of person and community.
The balance of socio-affective onto-systems. It is a
tool that can be used by professionals in the
integration process on an alterative environment, to
the child, for exemple. Deals the counterweight
analysis of attachment relationships that had the
person in the origin group and in the new group.
The balance of relationships and role-status ontosystems can be done quite easily, also by the
equilibrium. It is useful to evaluate, the child, for
example, a time after the placement, his position in
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the new group and how perceives it through

reporting at the situation that had in the origin
group.
The balance of attitudinal, cultural and spiritual
onto-systems. In the case management and
placement decision has a very high importance. We
do not refer to the cultural or moral standard/ level
of the two groups but at problems of sensitivity,
tastes, guidance, or social aesthetic, for example.
Seems small details but in the soul of the child from
the substitutive group may have a special
significance.
Appreciative methods
The appreciative methods are being increasingly adopted
and successfully applied in social work. Humanistic
social work prioritize them because bringing positive
thinking, orientation to the future, adoption the
appreciative, developmental model, and abandoning the
deficiency model. Promotes, as objective but and the
main strategy, the approach of social/ human issues
through appreciation, knowledge and increasing of the
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optimistic, positive expectations of the client (individual

or collective).
Operates with the conventional instruments of social
work, like social inquiry, supervision, intervention
project and case management, but are still resized by
categories of positive method and takes crucial paradigm
of the cognition psychology or psychotherapy. A
fundamental role in these techniques it has the
potentiality of language (Sandu, 2009).
Appreciative social inquiry respects some principles
like the constructionist principle, of simultaneity, poetic
principle, positive principle or of anticipation (Cojocaru,
2005).

Page 163
Part IV
THE HUMANISTIC SOCIAL WORK
PRACTICE AND THE PRACTITIONERS
PERSONALITY
iminishing the customer's suffering, distress and

unhappy, increasing the spiritual well-being,
personal development and obtaining the
autonomy, moral development and socio-human
integration are among the most importants objectives
of the humanistic social work practice. Accountability,
achieving personal and social equality, flexibility in
human life and professional practice, complexity in
human life and professional practice, achieving caring
and creativity, developing self and spirituality,
developing security and resilience, developments in
researchare, are after Payne (2011), the most importants
principles and values of this inovativ practice in
Page 164
contemporary social work. The main role of the

humanistic social work is to enables clients to realize
their potential within the therapeutic relationship ans
human-context, by enhancing client potential to achieve
self-actualization in the social environment, also to
create just social conditions to promote general wellbeing, to promote human and social well-being by
developing human capacities; personal growth, and
social relationships of equality, freedom, and mutual
responsibility through shared social expe rience (Payne,
2011, p. 31).
Accountability principles involves both the social
worker and agencys responsability and the clients
responsability. The client has, the first, accountability for
his situation and his reabilitation, but the social worker,
as agent of community and humanity, has the
profesional accountability for correct and scientific
procedures, based on evidences, and to fulfill the mission
given by these. The practitioner has too a personal
accountability, in relation of the humanitarian mission
that he has, and of the specific of profession which he has
chosen. Also, procedures that allow for informed consent
and advanced care planning communicate respect for
clients to make their own decisions upon full disclosure
of information. This allows for client responsibility to
express personal power or social agency. Accountability
in the helping relationship further entails working
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together to create a social environment that is responsive

to and supportive of client change. Here social worker
involves helping clients exercise political power when
conditions are most receptive to social change. An
environment most conducive to change is partially
characterized by the presence of social policies that
protect basic human rights.
Others core principles are flexibility and complexity.
Both suggest an almost limitless human and professional
opening to a wide variety possibilities of manifestation
of the customer and to the multiple therapeutic
options.The flexibility principles concerns specially the
current practitioner activity, involves promotes and a
professional image that gives authority to engage the
client in a open and flexible helping therapeutic
relationship that consists of an improvisation that occurs
between the client and worker and is articulated through
the convention of therapeutic rapport. While the
complexity principle concerns the way of representation
to the client, the social context and the difficult situation,
especially in the way of approach and assessment
activity. Promotes the complex and multidimensional
representation of the client systems, situations of
difficulty and therapeutic contexts in which operate the
practitioner. Reactions to change may not be accurately
predicted given the variety of factors involved in a
system. So, the author warns against oversimplification
Page 166
of relational patterns that may come with problem

solving, and encourages fuller consideration of a variety
of perspectives to better respond to the multifaceted
nature of client concerns (from Callahan, 2012).
For Payne the spirituality principles is one o the
most important. After this spirituality is one of unlimited
resources that are available to both at the client and the
practitioner and involves the process of making meaning
out of life events. Through spirituality the intervention
process can help the clients to establish a sense of
congruence with self and the world, with culture,
wholeness in life and happiness.
The (human) evidence-based practices propose, in
the specific activity of practitioner, of assessment and
intervention,
focusing
on
the
complex,
phenomenological reality of the client. The construction
of evaluative picture starts with what is identified as
existing, real, verifiable and sensitive. Is achieved mainly
through fieldwork and through direct, empathetic
contact with the client and his socio-human context
(Payne, 2011: 76). The practitioner work is based and on
the evidence of researches and studies's concluzions on
that tipe of case, this having the task to realize modeling
of the identified difficult situations in report of these
research's findings.
Payne (2011) consider caring more important than
helping. But he states that it is about of a holistic caring,
Page 167
that includes and the personality and spirituality not

only the physical sphere.
Humanistic social work focuses more than many models
of social work practice on holistic caring processes rather than
helping for two reasons. One is that many social work and
similar services are involved in helping people with long-termcare needs; children whose parents cannot care for them;
people with mental illnesses, intellectual, and physical
disabilities; and older people. Therefore, social work requires
more than a quick problem-solving intervention or social
change and then standing aside; it requires developing the
clients personal capacities to resolve difficulties and live an
improved quality of life over a long-term involvement. Second,
social work aims at psychological efficacy, as humanistic
psychotherapies envisage, but it also involves a focus on
empowering the social agency of social networks in the clients
environment. (Payne, p. 139).
The humanistic social work practice promotes so an

innovative approach, also proposes and a new vision and
approach to the professional and his personality. It is a
prioritize of the human and spiritual qualities, certainly
not disregard other types of qualities. Features such as
patience, human sensitivity, emotional well-being and
personal happiness, empathy, agreebility, spiritual
sensitivity, vocation for working with the suffering
person, balanced personality, vision and proiectivity,
tolerance, anti-discrimination, idealism, altruism are
increasingly required by employers from social work
Page 168
areas, and are increasingly considered in the activity of

training the staff. Because the humanistic social work
practice require from the professional attention and for
the soulful problems/ manifestations 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
Page 169
its social autonomization through the spiritual, personal/

psychological, moral and socio-cultural development
(Payne, 2011).
Through
empathetic-projectiv
behavior
the
professional working on construction of a new interior/
soulful and exterior/ relational realities and behaviors of
the clients, with humanities tools. The behavior in the
intervention process require increasing the role of
affective processes in the therapeutic relationship
(Mitrofan, 2001), focusing on the customer, human and
spiritual development, focus intervention to resource
and not to problem (Payne, 2011b), identifying the
soulful anxieties/ crisis and internal-ontological reequilibration through spiritual and moral development.
In the intervention process the targets mainly
include terms such as authentic happiness, personal
development, social recovery/ integration by spiritual
and moral developing, formation of a strong
organizational culture, accountability etc.
The used methods aims, through the intervention
plan, caring the soul and active personality. The
humanistic social worker coordinating the team efforts
to optimize the client's personality and the empathetic
environment of the organization.
On the view of humanistic values, principles and
theories the training, recruitment and appraisal of the
Page 170
staff is a unitary phenomenon and seeks, ultimately, the

workers in this field to not be some mere servants who
simply deliver some "services" but a complex human
beings, with souls, with empathetic personality, with a
deep knowledge of what is the man as being extremely
complex.
The social worker of the Millennium III is able to
contribute effectively both to reducing the client's
suffering
and increase their ability to adapt and
autonomous integrate in community (Gill, 2011).
The formative-educational objectives are achieved
mainly by promoting the humanistic values and model of
the professional in social care areas through the specific
literature or through the educational system, by
increasing the number of humanistic courses, of
humanistic psychology, pedagogy and sociology, of
philosophy, culture and spirituality.
This is because the humanistic social worker or
psychologist is focused, with priority, on the soul, on the
spiritual, empathetic, subjective, emotional issuea of the
client, on the existential bottlenecks, on group and
personal dramas, on the moral and spiritual aspects of
the problem. For this, the real problems are of human,
emotional, spiritual nature.
The humanistic counseling is a systematic approach,
developed by professional tools and methodes, in which
Page 171
an accredited counselor, providing assistance and

support for spiritual/ human rehabilitation and social
adaptation.
And the manager or the worker from residential
institution, in the view of humanistic social work values,
is a "man with a big heart." Human/ soulful qualities, the
positive, compathetic, visionary personality prints the
managers behavior flexibility, adaptability, sociability,
communication, agreeability, tolerance, it focuses on the
human goals of the care institution, help to prevent and
resolve serious conflicts at all levels - intrapersonal,
interpersonal, of group or institutional, enhances the
complacency degree of customers and staff, of
satisfaction (happiness), enhances the positive feeling of
belonging to the organization.
It is essential that everyone who working in the
residential institutions to meet a minimum conditions of
human, educational, vocational, psychological or moral
order. The organizations where they work must be
themselves a source of stability, efficiency and
humanism for the customers (Stefaroi, 2007). That
becouse the empathetic ability, emotional wellbeing,
happiness,
personal
development,
altruism,
agreeability, intelligence, culture, idealism, visionary
orients the workers through the achievement of the
human goals of care institution. The positive effects are
Page 172
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
practitioner 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.
There are a number of personal/ personality
characteristics such as level of happiness, interior
comfort, irony, relaxed attitude towards life hardships
and professional difficulties, which means the soulful
welfare and happiness, which is crucial quality of the
social work practice, because they are the source of
human/ humanitarian sensitivity, the empathy and
agreability - defining features of the professionals,
especially those working directly with children.
The relationship with the client is not objectual but
"spiritual". The term can help us to understand more
Page 173

sensibility, morality, creativity, "spirituality" (Stefaroi,
2009b, p.174).
The recruitment activity of the proffesionals is
intended so the future employees to have the qualities
that enable it to offer and such "services", that often
depends the success of the intervention. They are key
determinants of the professional efficiency in social
work. Authentic source of these qualities is the soul and
the established happiness state, the existence of an well
developed onto-formations of happiness and a positive
hedonic-affective onto-balance.
achievements. At the same time, happiness is an ontoPetru Stefaroi - Thories et Mthodes en Travail Social Humaniste
Page 174
subjective psychological feature and it aprioristic makes

We believe that the following psychological-soulful
predispositions promote the efficiency of practitioner on
humanistic social work practice in the effort to adapt and
achieve specific professional tasks: soulful welfare, state
of happiness, self-esteem, functional flexibility,
agreability, extraversion, democratic spirit, tolerance,
openness to new ideas, epistemological and
methodological flexibility, mature personality, emotional
stability, self-control, detachment etc..
Is the reason why the assessment of humanistic
personality traits and not just strictly professional skills
and knowledge is increasingly common practice in the
recruitment and evaluation of staff in the social care
system. The reason is very simple - to work with people,
especially the suffering, difficulties and personal failure
calls for these qualities.
In the assessment process, therefore, are followed
and personality traits such as the playful spirit,
cheerfulness, good general appearance, sociability,
human (humanitarian) sensitivity, agreability, vocation
for working with the person in distress, balanced
personality, interior comfort, irony, flexibility,
extroversion,
tolerance,
nondiscrimination,
adaptability, respect for life, happiness and other
Page 175
personal values, idealism, confidence in the capabilities

of the person/ client self-actualization and selfdetermination,
emotional
stability,
self-control,
presence of spirit, resistance to frustration, openness to
new ideas and values etc.
Conversely, the following devices, disposition and
personality factors limit, hinders the worker efficiency in
the effort of adjustment and achievement of professional
duties, we mean to chronically psychological distress,
lack of tolerance for irony, depression background,
resistance to change, tendency to conserve a system of
values and norms, opposition to new, conformism obedience, lack of flexibility and suppleness of thought,
dogmatism,
reduced
adaptability,
stubbornness,
misconceptions, unfounded ideas, attitudinal rigidity,
resistance to information and change, to correction,
inflexible attitudes to food, dress, political preference,
sexual orientation, minorities, discrimination, emotional
lability, immature personality, increased irritability,
selfishness, lack of presence of spirit etc.
The humanistic practitioner not only provide
compensatory aid, care, or merely offers "services", does
not work only for the customers's survive, even if are
crucial objectives, but seeks and to relieve the client
suffering by his agreeable presence, trough its
personalitys altruism and optimism.
Page 176
CONCLUSIONS
s it was probably observed from the text, the

humanistic social work theories, methods and
practices are not much different than those
established in the literature and practice of social work,
as they stated and imposed over time. The reason is very
simple, social work is inherently, through nature and
mission, humanistic, and therefore the specific theories
and methods may not be much different.
However, the fact that, increasingly more, this
sistem-concept and practice of social work it imposes,
means that it can speak, at least, of a specific to the
theories and practices in humanistic social work, if not of
new theories and practices. No doubt, this specific is
given, as often is noted in the paper, of the importance
given to the representation of the client and practitioner
as human beings with personality and soul, situated in
Page 177
complex and compathetic socio-human contexts, and

exceeding the administrative-institutional or classical
sociological model,
where, at least the client, is
represented as dysfunctional element in an institutional
and social/ societal gear, the goal of the welfare services
being to eliminate dysfunction through systemic change,
restoring so the normality and social functioning.
In contrast, in the humanistic social work these
objectives are not a priority, because the values and
objectives are focuses on the customer subjectivity, the
purpose being and the relieving sufferings in addition to
change, and if it is a change, it must occur first in the
actorss personality, soul and conscience, same time with
human changes in the social and compathetic context.
From these values and objectives derive their theses
the empathy theory, attachment theory, personal
development theory and happiness theory. These return
out and rebuild all the social work process, from the
fundamental values to principles, methods and
techniques of practice, inducing to the entire social
welfare system a explicitly humanistic valence.

Page 178
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La thorie spcifique du travail social humaniste

Petru Stefaroi - Thories et Mthodes en Travail Social Humaniste

La personnalit et les relations humains

L'autonomisation est, donc, l'un des moyens,

dhumanisme, de spiritualit et culture dans les

pas seulement de les ressources conomiques ou la

D'une grande importance en travail social

Car les relations et les phnomnes socio-humains

En accord avec les stipulations concernant la

humaniste sont de promouvoir le changement

(familiale), partant du droit de la personne/

complexit de l'tre humain, la valorisation de la

Soutenu, thoriquement, mthodologiquement et

Cette forme/ orientation de travail social est plus

Petru Stefaroi - Thories et Mthodes en Travail Social Humaniste