The Problem of Pain: How Journalism Turns to Altruism to Manage Suffering

Abstract

Journalists are on the front lines in managing the most difficult experiences of this world: loss and loneliness, sorrow and sadness. As a part of their professional practice in the field, journalists often end up taking on their share of that pain. How do they manage this pain? As a conceptual article, this manuscript draws from theoretical frameworks and synthesizes scholarship to explore how altruism helps journalists manage pain in their profession. We argue that suffering is an essential part of the human experience and journalists—by virtue of their profession—perhaps experience more of it than many professions. That said, journalism works at its best when journalists manifest altruism out of that suffering, offering a cluster of joyful expressions from this pain. When journalists do, this altruism works in a two-fold manner: it eases the suffering of others and helps journalists manage their own.

1. Introduction

Jeremy Adam Smith, a happiness journalist, faced the daunting challenges of the pandemic head-on. Despite his deep knowledge of happiness practices, Smith felt overwhelmed and emotionally drained as he dealt with his family’s experience of COVID-19, finding himself questioning the idea of joy in challenging times. In discussions with fellow journalists, he concluded that chasing happiness in the 23rd month of a pandemic might be unrealistic. As he put it, “Much of this comes down to a crisis of purpose—a goal you pursue that promises to make a difference for other people. In this pandemic, the exact nature of the crisis will vary from person to person” (Smith, 2022).

Rather than sticking to the usual happiness strategies, Smith encouraged a different approach—embracing self-compassion and acknowledging negative emotions. He urged people to pause and ask themselves what they truly needed at the moment, allowing space for feelings of anger, sadness, or anxiety. This shift in mindset emphasized the importance of meeting oneself where one is, rather than striving for an unattainable ideal of happiness.

Ultimately, Smith’s (2022) perspective illustrates that, amid the chaos, finding peace in simple acts can be profoundly meaningful. By acknowledging the complexities of happiness, he demonstrates journalism’s role in cultivating a deeper understanding of well-being during turbulent times. In embracing the messiness of life, journalists can find and share moments of joy that resonate with audiences, reinforcing the notion that hope and connection remain possible even in adversity. Reflecting on his commitment to supporting his audience and fostering a sense of altruism, Smith recognizes the importance of helping others. He suggests that engaging with audiences and recognizing their struggles enhances personal fulfillment and enriches the communities journalists serve. He notes, “When the pandemic first arrived, we (…) knew what we had to do: draw on all the research we’ve been covering for two decades to help our readers navigate uncertainty, anxiety, and depression” (Smith, 2022).

In an era where news headlines often evoke despair and cynicism, it is time to shine a light on an often-overlooked aspect of journalism: joy. While much of the existing research emphasizes the negative stimuli that dominate the media landscape and the hardships of the profession, Smith’s reflections highlight the potential for journalists to connect with their emotions and foster positive narratives. This study seeks to pivot the conversation toward the uplifting moments that define journalists’ experiences and enrich the communities they serve. By investigating how altruism manifests in the interactions within the newsroom and between journalists and their audiences, we aim to uncover the emotional undercurrents that foster gratitude, compassion, and generosity within the field.

Historically, the discourse surrounding journalism has been heavily influenced by the conflict narratives maxim “if it bleeds, it leads” (e.g., Bregman, 2020; Galtung & Ruge, 1965; Kovach & Rosenstiel, 2021), perpetuating a news agenda steeped in negativity and conflict. This focus pushes us to think differently about journalism. Hence, this study aims to synthesize the others-focused, or altruistic, experiences of joy in journalism (Parks, 2021) with Nhất Hạnh’s (2015) six paramitas for addressing suffering. This research focuses on understanding how this joyful engagement helps journalists manage the most challenging experiences of their profession.

As a conceptual article, this manuscript draws from theoretical frameworks and synthesizes scholarship to explore how altruism helps journalists manage pain in their profession. We argue that altruism works in a two-fold manner: (1) outwardly, journalists extend compassion and generosity to audiences by engaging in work that supports, informs, and uplifts others, thereby easing audience burdens; (2) inwardly, these altruistic practices foster a deeper sense of meaning, help reframe pain and stress through a broader perspective, and cultivate reciprocity that eases journalists’ own distress. In other words, journalists extend compassion and generosity to their audiences and, in doing so, they not only ease the suffering of others but also ease their own.

2. Theoretical Concern: The Problem of Pain

A central philosophical problem is one that is easy to ask, but challenging to answer: why is there pain? Journalists, we argue, face an exacerbated version of this problem—not only do journalists experience their own pain, but they also take on the pain of their sources. It is known that journalists face a range of challenges, from navigating critical audience feedback, tight deadlines, and limited resources, to enduring tensions within newsrooms and harassment from sources (Schmidt et al., 2013). The latter now extends beyond the field into online spaces, where political polarization and gendered hostility fuel harassment and hate speech, particularly targeting individual and women journalists (Peña-Fernández et al., 2025). These pressures can take an emotional toll, raising the question of how journalists find joy in a profession so often marked by emotional challenges. How do journalists embrace the reality of their profession and transcend the inescapable pain they witness?

Other professions, too, wrestle with the weight of emotional strain and coping challenges. For instance, emergency responders often turn to strategies like avoidance or disconnection to manage the stress of their roles (Díaz-Tamayo et al., 2022). While the context differs, journalists also navigate emotionally charged environments, requiring them to navigate distressing situations and regulate their emotions in the face of pain and suffering (Himmelstein & Faithorn, 2002; Obermaier et al., 2023).

Beyond scenarios of war and conflict, pain in journalism can take many forms, such as hostility from sources, the burden of emotional labor, and the lack of adequate spaces for journalists to cope with their own suffering.

2.1. Pain from Source Hostility

Hostility toward the press has become a growing area of focus within journalism studies, with research showing that harassment is widespread and often normalized within the profession (Miller, 2021b). Journalists regularly face insults and threats from various sources, including viewers, readers, and strangers. Despite the frequency and intensity of this harassment, many journalists are expected to carry on as if nothing is wrong (Adams, 2018). Often, they are left to cope on their own, receiving little to no institutional support. Newsroom managers frequently downplay these experiences, treating them as an inevitable part of the job. When journalists do speak out, their concerns are often dismissed, leaving them feeling ignored and devalued (Holton et al., 2021; Miller, 2021b).

This persistent harassment has widespread effects on journalists and their work. It can lead journalists to self-censor, alter their reporting practices, or even consider leaving the profession altogether (Miller, 2021a). The rise of digital communication has only intensified this issue. While the internet allows for greater engagement between journalists and their audiences, it has also made journalists more vulnerable to online abuse, now the most common form of harassment they experience (G. P. Perreault, 2022).

In some cases, exposure to hate is inevitable. Journalists who report on hate groups, for instance, are placed in particularly difficult positions (G. Perreault & Miller, 2022). They must navigate the pressure to report objectively while avoiding what scholars call the “objectivity trap”—a situation where efforts to appear neutral risk giving legitimacy to extremist ideologies (G. Perreault & Miller, 2022; G. Perreault et al., 2022). This tension reveals a broader challenge, where journalists must fulfill their role as informers without amplifying harmful voices (G. Perreault, 2014).

While one might assume that certain journalistic fields, such as lifestyle reporting, would be free from such hostility, research shows otherwise. Harassment and discriminatory attitudes, such as xenophobia and orientalism, can also be found in these areas (G. Perreault & Miller, 2022). Sports journalists, in particular, have long been targets of harassment, underscoring that no area of journalism is immune (Everbach, 2018; Hardin et al., 2008).

Ultimately, harassment has become ingrained in the daily routines of many journalists. They are constantly working to prevent it, endure it, or recover from it—often engaging in emotional labor far beyond what their job descriptions require (Chen et al., 2020; Holton et al., 2021; G. Perreault et al., 2022, 2023).

2.2. Pain from Emotional Labor

Emotional labor is deeply embedded in journalism, making the profession inherently taxing on a psychological level (Kotišová, 2019; G. Perreault & Mellado, 2024; Wahl-Jorgensen, 2013). Hochschild (2012) defines emotional labor as the requirement to manage one’s emotions in response to organizational and industry expectations. In journalism, this involves managing anxiety tied to performance metrics (G. Perreault & Mellado, 2024), using emotion strategically to engage and inspire audiences (Steinke & Bélair-Gagnon, 2021), and coping with the pressures of adapting to rapid digital changes in the newsroom—often without adequate training or support (Ferrucci & Perreault, 2021). Unlike general work tasks, emotional labor refers to the often invisible and unspoken emotional and mental exertion demanded by the culture of journalism.

This emotional effort often coexists with (and sometimes contradicts) the industry’s professional norm of objectivity (Wahl-Jorgensen & Pantti, 2021). Journalists covering emotionally charged topics, such as social justice, may intentionally use emotion to connect with audiences and drive public engagement (Steinke & Bélair-Gagnon, 2021). Yet even in seemingly less intense beats like lifestyle journalism, emotional labor persists. Journalists in these roles may become so invested in their subject matter that the boundary between work and personal life blurs—passion itself turns into a form of labor, making it difficult to disengage from their professional identity (G. P. Perreault & Bélair-Gagnon, 2024; G. Perreault & Mellado, 2024).

In the United States, this emotional investment is further complicated by broader labor conditions. Weak union protections and minimal social infrastructure leave many journalists vulnerable to exploitation, with employers increasingly capitalizing on emotional labor as an unacknowledged part of the job (Salamon, 2020; G. Perreault & Mellado, 2024). From a managerial perspective, emotion is no longer just a byproduct of the work—it’s become an expected and marketable asset. Passion, for example, is now treated as a core recruitment criterion, though its definition remains vague and inconsistently applied across newsrooms (Lindén et al., 2021). Emotions find their way into journalism in multiple forms—whether through narrative storytelling, emotional framing of events and actors, or the day-to-day emotional dynamics within newsrooms (Lünenborg & Medeiros, 2021). As a result, the emotional dimensions of journalism are not only central to the production of news but also to how journalists are valued, recruited, and retained.

2.3. Pain of Coping

Journalists often face hostility that significantly affects their emotional well-being. These stressors can include dangerous working conditions, hate speech, online harassment, threats, or even physical attacks (Feinstein & Nicolson, 2005; Hughes et al., 2017). In response to such experiences, journalists frequently report feeling sadness, anger, or anxiety. To continue their work despite these challenges, they adopt a range of coping strategies. Some rely on positive or wishful thinking, self-control, or emotional support from colleagues, friends, and family. Others distance themselves emotionally, use denial or avoidance, physically remove themselves from hostile situations, or cope through emotional release, black humor, physical activity, or even substance use (Hughes et al., 2021).

Folkman and Lazarus (1980) describe two primary types of coping: problem-focused coping, which involves tackling the source of stress directly through actions like information gathering and problem-solving; and emotion-focused coping, which aims to regulate emotional responses to stress. The strategies journalists choose often depend on how they interpret the hostility they face. In many newsrooms, it is common to downplay threats or use dark humor as a way to normalize and endure difficult experiences (Gudipaty, 2017; Ivask, 2020; Judah, 2019).

Research shows that journalists often suppress their emotions, rationalize their experiences, or treat hostility as part of the job (Ivask et al., 2023). Many adopt a “thick skin” mentality—an idea widely cited in studies (Martin & Murrell, 2021; Everbach, 2018; Bradshaw, 2021; Hardin & Shain, 2006). This emotional hardening helps them absorb harassment and continue their work, even as the hostility becomes embedded in their daily routines (Chen et al., 2020). Projecting resilience can serve as a protective strategy: by claiming not to be affected, journalists may hope to discourage further abuse, while admitting vulnerability could make them more of a target (Ivask et al., 2023).

At the core of these emotional negotiations lies the professional ideal of objectivity. Journalists are expected to remain neutral, yet also empathetic—a tension that often blurs the line between personal and professional identity (Glück, 2016). The concept of a “thick skin” captures this boundary. It is a way of showing that one can stay professional and composed despite personal impact. This emotional balancing act becomes even more complex when covering traumatic events or violent conflicts. In such cases, journalists are expected to maintain a facade of objectivity, even as they witness human suffering firsthand (Feinstein et al., 2002; Dworznik-Hoak, 2020).

3. Theoretical Framework: Joy as a News Value

We approach the problem of pain through a synthesis of two theoretical frameworks. The first theoretical framework considers addressing the problem of pain by centering joy as a news value (Parks, 2021).

Negative stimuli naturally draw our attention, a trait that is hardwired in our brains for survival (Kveraga et al., 2015). News outlets have historically taken advantage of this by focusing on sensational and negative stories and using maxims like “if it bleeds, it leads” or “if it burns, it earns” to describe how violent or dramatic news draws in more audience than human interest pieces (Kovach & Rosenstiel, 2021). For over a century, journalists have sidelined positive stories and prioritized unusual and conflict-filled ones, driven by a bias toward negativity and consequently nurturing feelings like fear, cynicism, disengagement, and polarization (Parks, 2021).

That said, news values are not fixed or natural, but socially constructed based on various agendas (e.g., economic, political, ideological, or career-driven) that impose how journalists, scholars, and the public view the world and what’s worth noticing (Parks, 2021). For over a century, scholars have explored how news values shape journalistic content and practices. Galtung and Ruge (1965) introduced a foundational set of eight universal news values, later expanded by others to reflect evolving media norms and Western journalistic traditions (Harcup & O’neill, 2001; Brighton & Foy, 2007; Bednarek & Caple, 2017; Parks, 2021). Recognizing our ability to determine the values influencing how we produce news, this study has chosen to build on Parks’ (2021) call to establish joy as a news value in journalism.

Joy is seen as a social emotion meant to be shared, often connected to good news or transformative events. Joy. As an ancient news value, it reflects the human inclination to celebrate and spread positive developments (Parks, 2021). Studies reflect that beyond reflecting content, joy is reflected in the motivations for entering the news industry (G. P. Perreault, 2023) and the roles undertaken within journalism (G. Perreault & Mellado, 2024). Within journalism studies, joy tends to surface within frameworks such as “positivity,” “happiness,” or as a component of human-interest stories (Bélair-Gagnon et al., 2024; Parks, 2021). Journalists articulate joy in conducting engaging interviews, sharing meaningful stories, and working as part of a team, which contributes to their commitment to the profession even amid structural challenges (Bélair-Gagnon & Perreault, 2025; Tumber & Prentoulis, 2005; G. Perreault & Mellado, 2024).

Parks (2021) further explores the concept of joy through the perspectives of three modern spiritual leaders: the Dalai Lama, Anglican Archbishop Desmond Tutu, and Douglas Carlton Adams. Although these leaders are not traditional academic sources, their ideas about joy are relevant to previous research on news values (G. Perreault & Mellado, 2024). Lama et al. (2016) provide generative conceptual depth to the understanding of joy, which proves valuable for exploring an essential aspect of journalists’ self-knowledge and practices. Their dialogues identify eight ‘pillars’ of joy (Lama et al., 2016), which we cluster into three main clusters:

Altruism–Others-focused joy

• Gratitude—a thankfulness for what life has made possible
• Compassion—the recognition and enactment of easing the suffering of others
• Generosity—a spirit of giving, both physically and emotionally, in awareness of the interdependent nature of humanity.

Introspection–Self-focused joy

• Acceptance—characterized by the recognition and embrace of the way things are
• Forgiveness—letting go of ill will toward those who have caused harm

Resilience–Self-manifesting in response to crisis

• Perspective—in which one expands the angles from which one looks at a problem
• Humility—in which one recognizes their vulnerability; not holding themselves to be treated any differently from others
• Humor—in which pain and obstacles are transformed into understanding and connection

This study focuses in particular on altruism, anchored in gratitude, compassion, and generosity, a pivotal cluster reflecting the experiences journalists have with audiences and colleagues, and themselves. Research has found that journalists are motivated primarily by this cluster of the three pillars of joy, and, indeed, undertaking the work of journalism is often the result of gratitude and compassion for the audience (G. P. Perreault, 2023). In a field often dominated by stories of conflict and crisis, moments of joy can emerge when journalists engage in genuine connections with their audience (G. Perreault & Mellado, 2024). When journalists highlight stories of resilience, kindness, or community-building, they tap into a sense of purpose that transcends the daily grind of breaking news. Lama et al. (2016) speak of gratitude as a recognition of the intricate web of life—something journalists may experience when they see the positive impact their stories have on their audiences. By engaging with altruism, journalists can find fulfillment in their ability to bring light to stories of generosity and compassion, which foster empathy and connection.

When journalists feel grateful for the opportunity to tell meaningful stories, their work often reflects a deeper engagement. Stories that highlight gratitude, whether through personal accounts of perseverance or community efforts to overcome hardship, can counteract the typical negativity bias in the news (Parks, 2021). Journalists seek to understand and connect with their audience, and in emotional situations, they prioritize compassion and listening as humans first, and journalists second (G. Perreault & Mellado, 2024). Acts of generosity in journalism, such as dedicating time to underreported stories or amplifying marginalized voices, can foster a profound sense of joy and purpose.

In exploring journalists’ experiences with altruism, we recognize emotions such as compassion and happiness as significant values in journalism (Bélair-Gagnon et al., 2024; Kotišová & van der Velden, 2023), which offer the profound potential to rethink news work.

4. Theoretical Framework: Thích Nhất Hạnh’s Six Paramitas

In our second theoretical framework, the six paramitas, Nhất Hạnh (2015) approaches the problem of pain through enlightenment. In journalism studies, Nhất Hạnh’s (2015) insights have not yet been employed as a lens for considering the work of journalism; indeed, Nhất Hạnh’s (2015) work has seldom been employed for considering professional work. To introduce a new framework is not solely about showcasing its novelty, but also about unveiling the generative insights it can offer the field. Hence, by putting this framework in conversation with joy as a news value, and to address a central question of the field in the problem of pain, this study aims to establish the utility of Nhất Hạnh’s six paramitas.

Paramitas, or perfections, describe a “crossing over to the other shore” to move from the material preoccupations of life to a shore of internal peace and safety (Nhất Hạnh, 2015, p. 192). Nhất Hạnh’s Paramitas are meant to be both conceptual and applied–aimed at encouraging interconnectedness in life and offering a means of working towards enlightenment. Furthermore, and to the core of this essay, the paramitas are “guided by the aspiration to alleviate suffering” (Thi Thanh & Kumar, 2024, p. 10).

The dana paramita reflects practicing perfection through generosity. Nhất Hạnh notes that this others-oriented perfection is more expansive than the giving of material gifts, although this can result from forms of generosity, but instead is about the “opening one’s heart” (Needle, 1999, p. 9) through the sharing of happiness and love. For dana paramita to be enacted, generosity cannot be granted with the expectation of return; that said, Nhất Hạnh (2015) argues that the act of giving guarantees that generosity will be returned. Nhất Hạnh (2015) goes so far as to argue that when feeling angry, responding with generosity could prove to be the most transformative response.

Two of the paramitas emphasize practices aimed at resilience. The virva paramita reflects a form of perfection aimed at perseverance and diligence. It acknowledges that the overall process of working towards enlightenment is one that requires overcoming unwholesome qualities. The kshanti paramita reflects the practice of perfection through inclusivity–patiently receiving the pain of others, regardless of whether that pain is inflicted upon an individual or shared out of a desire for camaraderie. “To suppress our pain is not the teaching of inclusiveness. We have to receive it, embrace it, and transform it. The only way to do this is to make our heart big” (Nhất Hạnh, 2015, p. 202).

The remaining three paramitas focus on introspective practices aimed at resilience. Shila paramita refers to the application of ethics training, as through mindfulness, to prevent harm to others and to yourself. Dhyana paramita reflects the practice of cultivating perfection through calming the mind (applied by Nhất Hạnh through breathing, meditation). Finally, prajna paramita is the practice of cultivating wisdom and understanding. Nhất Hạnh refers to this as “the mother” of all paramitas (p. 210) given that this insight informs and aids in the practices of all other paramitas. From the perspective of Nhất Hạnh, this wisdom allows us to see the world in relation to its interconnectedness and to recognize the pain of others–in this way, “perfect understanding is like a container. If the container is not baked well in the kiln, there will be cracks and the liquid in it will flow out” (p. 212).

The enactment of the paramitas, Thi Thanh and Kumar (2024) argue, offers the opportunity to “cultivate a mindset of service and contribute positively to society” (p. 7). The paramitas, particularly as reflected in wisdom–prajna paramita, can work as the skin beneath occupational norms, to reframe work into a chance to work towards the betterment of others (Thi Thanh & Kumar, 2024).

Through this framework, and as Needle (1999) notes, suffering serves as a teacher, pushing individuals toward interconnectedness. This leads us to consider the problem of pain among journalists. All humans experience pain, but journalists, by virtue of their profession, often end up as the carriers of pain for others.

5. The Opportunity of Pain

Dworznik (2007) explored how journalists navigate trauma by examining how they make sense of emotionally difficult assignments. In her study of reporters from a large Midwestern television market, she found that personal narratives are essential in helping them process painful experiences. Rather than seeing such moments as purely distressing, many journalists reframe them as meaningful opportunities to tell a powerful story, serve the public, or meet a professional goal.

For example, Dworznik (2007) recounts a male reporter who had to locate and interview the family of a young man who had just died. Without an address, he followed his “reporter’s instinct” and knocked on a door he sensed was the right one. An older woman invited him in and shared the story of her son, including his last words: that he loved her. When recounting this story, the reporter could have focused on the emotional weight of intruding on a grieving family, but instead, he proudly described the experience as a professional accomplishment. He saw the interaction not as a moment of personal discomfort, but as a chance to tell a meaningful story that honored the victim’s life (Dworznik, 2007).

Through the lens of the six paramitas, we see that the male reporter from Dworznik’s (2007) story embodied multiple dimensions. Clearly, in reporting on a traumatic event, the reporter was engaging kshanti paramita through receiving the pain of others and turning that trauma into a meaningful story that honored the victim (Nhất Hạnh, 2015). The reporter’s determination to receive this story also nods to the virva paramita, given the employment of perseverance. His calm approach to a sensitive situation reflects dhyana paramita, staying mentally focused and composed. By entering the family’s home with respect and humility, he practiced shila paramita, showing ethical care. How he made sense of the family’s pain and shaped it into a story that could comfort others shows prajna paramita, or deep understanding. And by telling the story, expecting nothing in return, he engaged in dana paramita, generosity.

At the same time, and through the lens of Parks (2021), this would also seem to reflect the altruistic cluster of joy—given that the journalist was driven by compassion for his interview subject—and the perspective pillar of joy given that the journalists was driven to take the pain in the story and reframe it. This process illustrates a theoretical synthesis between perspective and kshanti paramita: the journalist could reframe the pain of the victim’s story through offering perspective for the story.

This journalistic mindset, as Dworznik (2007) observed, is not uncommon: journalists often cope with the emotional demands of their job by framing pain as purposeful. By linking their distress to a greater goal—telling the truth, informing the public, or giving someone a voice—they transform discomfort into motivation. Some even believe that sharing grief can be healing for their sources, making the exchange mutually meaningful (Dworznik, 2007). In this way, painful encounters can foster compassion, connection, and a sense of shared humanity.

This perspective—that suffering can be reshaped into something constructive—resonates beyond journalism. In The Book of Joy, Lama et al. (2016) suggest that while pain is inevitable, it need not be paralyzing. They emphasize the value of shifting one’s focus from internal anguish to compassion for others, reframing suffering as an opportunity for growth, service, and deeper understanding.

Journalists, by the nature of their work, encounter pain regularly. They bear witness to tragedy, injustice, and loss, often absorbing the emotional weight of the stories they tell. But they also have the power to ease that pain by sharing stories with care and empathy. According to G. P. Perreault (2023), many journalists are motivated by a sense of joy rooted in gratitude, connection to their communities, and the chance to make a difference. Interviews, conversations, and the act of giving someone a voice all serve as meaningful reminders of why the work matters.

When journalists shift their attention from their own distress to the people they are interviewing, that compassion can offer a form of emotional relief (G. P. Perreault, 2023). Pain, in these moments, becomes not just something to endure, but an opportunity to grow, connect, and contribute. For many journalists, these experiences build resilience and reinforce a deeper sense of purpose.

6. The Dual Purpose of Altruism

For Olena Kozubovska, a front-line reporter for the Ukraine-based NikVesti, sharing in the suffering of her sources is not just a journalistic expectation but working through her own suffering. Kozubovska graduated from Kyiv National University of Culture and Arts in 2022 amidst the backdrop of the Russian Invasion of Ukraine.

I’m originally from Mykolaiv Oblast, so for me it’s not just a job in a frontline city, it’s actually an opportunity to protect and warn the locals against dangers that arise as a result of the war. But the truth is that sometimes it is impossible to predict disaster. In April 2023, a missile hit near my house. My younger sister helped me get out of the rubble. Fortunately, both of us were practically unharmed, with only minor injuries to our arms.

(Kozubovska, 2024, n.p.)

Despite the trauma of the attack, Kozubovska returned to work within a month because “The calling of the job was stronger than fear” (Kozubovska, 2024, n.p.). Kozubovska focuses her reporting in particular on the local dangers experienced in her hometown: farm fields where ammunition has been found and mine fields.

The experience has been fraught, but Kozubovska (2024) knows her work can ensure safety and ease the suffering of others.

I was writing a story about two brothers who lost their legs as a result of a landmine explosion, I had to choose the right words carefully so as not to cause additional pain…I dream that all the people I report on will experience positive changes in the near future, and I want to make good stories about their lives. I want every field in Mykolaiv Oblast, and in Ukraine as a whole, to be mine-free. This motivates me to wake up in the morning

(Kozubovska, 2024, n.p.)

Through the lens of the six paramitas, Kozubovska (2024) offers a commitment “guided by the aspiration to alleviate suffering” (Thi Thanh & Kumar, 2024, p. 10) in her reporting. In this case, the trauma was not just received by Kozubovska (2024) but experienced by her—another manifestation of the kshanti paramita. And her response to this trauma is by offering to improve the lives of others, as through the dana paramita. Through the lens of Parks (2021), this similarly reflects altruistic pillars, but it also reflects the pillar of acceptance. The journalist articulated acceptance of their own personal pain from the experience and responded with generosity—a means of drowning the suffering through compassion of others (Lama et al., 2016).

Taken together, these frameworks demonstrate how altruism and the paramitas reshape how we understand journalism’s commitment to public service, shifting it from a purely civic duty toward a shared process where journalists and their audiences support each other emotionally. These frameworks have been historically considered journalism’s raison d’être, and it certainly speaks to a core value of the field. That said, through joy as a news value and the six paramitas, it is worth considering why public service is a core value of the journalistic field. Journalistic values offer stability and consistency (Galtung & Ruge, 1965). In this way, journalistic values offer a foundation for the practices within the field.

This suggests that public service reflects the others-focused joy of altruism and the dana paramita of generosity. First, it is worth noting that these elements are conversational with one another. Altruism–which includes gratitude, compassion, and generosity–reflects forms of joy that are experienced in the service of others (Lama et al., 2016). Similarly, the dana paramita reflects the “opening one’s heart” (Needle, 1999, p. 9) through the sharing of joy with others.

Nhất Hạnh (2015) argues that generosity is inherently reciprocal—by sharing happiness and love, individuals likely receive it as well. This parallels Parks’ (2021) argument that by practicing joy, journalists could also cultivate it within themselves. This framework suggests that altruism works cyclically: by offering joy—in its broad conceptualization—to others, journalists then receive it in turn.

Through this lens, the centrality of public service takes on an additional layer of importance. While public service is certainly a prosocial value, it is not enacted by journalists entirely selflessly—by offering public service, journalists improve their situation, moving them toward “the other shore,” toward a more perfect well-being (Nhất Hạnh, 2015, p. 192).

7. Discussion

Like Jeremy Adam Smith, journalists globally experience material and emotional challenges that shape their professional experiences. Journalists address these challenges through an others-oriented mindset, manifesting the public service-oriented practices that reflect generosity or altruism.

Altruism works in a cyclical manner: journalists who extend support to audiences subsequently perceive reciprocal support (Lama et al., 2016; Nhất Hạnh, 2015). Similarly, if they enact altruism within their newsroom—during and after the workday—they receive altruism in turn. And while journalists appreciate altruism from all its sources, it carries the heaviest weight when received from audiences (Lewis et al., 2014).

Journalists often form deep connections with their subjects and audiences, fostering empathy (Lama et al., 2016). This connection can lead to a profound sense of fulfillment and joy, as they feel they are making a meaningful impact.

Journalists also experience altruism within their newsroom, which helps journalists navigate unpleasant experiences with audiences. While the news industry often normalizes challenging experiences and the need for a thick skin (Lewis et al., 2020), journalists also receive support that manifests in promoting the work of journalism (Parks, 2021). Broadly, journalists articulate the importance of being seen within their news roles, recognized for their experiences both professionally and personally that shaped their experiences (G. P. Perreault, 2023)—these experiences often occurred operationally through different forms of mentorship in which journalists were nurtured through the experiences of the field as a part of a team.

Through the lens of Parks’ (2021) joy as a news value and Nhất Hạnh’s (2015) six paramitas, this study reflects that altruistic practices in journalism reinforce journalists’ own experiences of joy. Furthermore, we know that experiences of altruism are given stronger weight when received from the audience (Lewis et al., 2014). This could be a result of serendipity–given the highly publicized harsh experiences within journalism, such compassion from the audience could reflect its unexpectedness (Bélair-Gagnon et al., 2024). But it could also reflect that journalists felt satisfaction in their ability to serve the group at the core of their normative mission; finding success in serving the audience, and having it recognized, hence brought journalists joy.

The opportunities of journalism are rooted in its prosocial offerings–to tell stories, to make constructive change. Focusing on the reciprocal opportunities for altruism highlights aspects of journalistic practice that may mitigate suffering not just for others, but for journalists themselves.