Some researchers preferred referring to culture shock with the terms of “culture fatigue” (Guthrie, 1975), “language shock” (Smalley, 1963) and “role shock” (Byrnes, 1966) (all cited in Pedersen 1995). From these definitions and early literature emerges a model where culture shock is considered to be a “disease” a specific pathology which generates temporary disabilities, but which might be possibly cured. Furnham (1988), criticised this kind of model after reviewing relevant literature and found eight flaws in this kind of approach. First of all, he argued that the grief-reaction previously described as an unavoidable reaction to culture shock does not always occur and it is not the main focus of the construct. Second, the concept of believing culture shock to be inevitable, does not take into consideration the different levels in which culture shock affects different people and therefore does not provide an explanation why some sojourners somehow do not experience it. Third, he disagreed with the view of culture shock explained as a process of natural survival which suggests that only the strongest individual is able to survive. Indeed, he argued that this kind of concept is simplistic and not supported by research. Fourth, Furnham (1988) argued that there is still no tested relationship between unfulfilled expectations, poor adjustment and culture shock experience and therefore it is not proven that culture shock derives from sojourners’ distorted expectations. Fifth, the disease model blames culture shock for negative life events which disrupt daily life activities. Furnham (1988), believes that it is complex to measure life events and even impossible to establish causality. Sixth, he argues that the clash of values and conflicts considered the cause of culture shock, are not sufficient to explain this construct. Seventh, culture shock is blamed on a lack of social skills where inadequate or unskilled individuals have a hard time adapting. About this concept, Furnham (1988) argued that the role of personality and socialization is not investigated enough in the literature. Eighth, culture shock is blamed on lack of social support, however Furnham (1988) concludes by saying that is difficult to quantify social support and even more difficult is to create a model able to test this explanation. Despite recognising the negative aspects of culture shock, other researchers also criticised this kind of pessimistic approach and urged other researchers to focus on the potential that culture shock can bring to one’s self-development and growth (Alder 1975, 1987). As a matter of fact, Alder (1987) explains that culture shock, experienced by the individual when sojourning in a foreign country, increases the visitor’s cultural awareness and describes culture shock as an experience which helps the individual to better understand themselves as well as preparing the individual to undertake necessary changes (cited in Milstein 2005).