Vem vill inte vara sig själv [Who Doesn't to be Himself]  opens a discussion on the meaning and function of the alter ego in contemporary culture. In the essay the writer goes back and forth between describing and analyzing the examples he presents, mainly subcultural and media influenced facts and phenomena, and here and there he connects them to personal experiences, among other things the part the alter ego played in his first meeting with art.

This thesis develops and tests a social network theory of religion to explain the phenomena of religious and secular beliefs in the general population in contemporary Britain. Drawing upon the writings of several historians and upon the work of Giddens (1994a, 1994b), the study is placed in the theoretical context of the debate about the nature of modernity. Due to the various processes of modernization it is argued that personal network links between church attenders and non-church attenders have gradually been severed since pre-modern times. The immediate consequences of this development are twofold. First, the transmission of church religion is greatly restricted. Second, personal overarching religious, or indeed secular, world views are now likely to be formulated, maintained, modified and transmitted by individuals within discrete and geographically dispersed social networks within the private sphere. On the basis of this argument a network dependency hypothesis was formulated, from which twenty-two testable propositions were derived. By employing ego-centred network analysis, the empirical dimension of this thesis reports the testing of each of these propositions against data obtained from a quantitative 500 questionnaire survey of a middle class suburb in the south of England, followed by 39 qualitative focused interviews with informants selected from the initial survey. The data showed that responses to the process of primary socialization had a profound effect on the initial belief formation of ego. This provided a foundation both for religious or secular belief in later life and for the future selection of network alters. With the exception of conversionists, these beliefs generally continued to be maintained by ego within ego's current network. At all stages ego demonstrated a need to reduce cognitive dissonance and to pursue cognitive consonance (Festinger, 1985). The local community did not constitute a plausibility structure and even the local church did not perform this function. Only discrete, dispersed, personal networks in the private sphere functioned to maintain the plausibility of religious and secular beliefs. The findings constituted overwhelming support for the network dependency hypothesis.

Descartes a découvert l’ego cogito, mais il ne l’a pas exploité. D'après Husserl, cette phrase explique pour quoi Descartes n’a pas réalisé son projet d’une science absolument fondée. Selon Husserl, l’ego cogito restait stérile et incapable de constituer une connaissance transcendantale parce qu’il est une substance, un ego psychique situé dans le monde. Pour cela, il est nécessaire de démanteler la substantialité de l’ego cogito cartésien pour achever le projet cartésien déjà indiqué. Dans notre étude, nous tentons de montrer comment Husserl utilisait la réduction phénoménologique pour démanteler la substantialité de l’ego cogito et comment le démantèlement de la substantialité a permis à Husserl de passer de l’ego psychique à l’ego transcendantal et ensuite de l’ontologie à l’égologie transcendantale comme un champs de savoir absolu fondé sur l’évidence apodictique de l’ego cogito. / Descartes discovered ego cogito but he didn't explore it. This phrase, from the Husserl,s point of view, explains why Descartes didn't accomplish his enterprise absolute science. According to Husserl the ego cogito remained sterile, and unable to form absolute knowledge, because it is substance, psychological ego inside the world. So it is necessary to deconstruct the substantiality of Descartes,s ego to achieve his enterprise. In our study we explain how Husserl used his phenomenological reduction to deconstruct the substantiality of ego, and how the deconstruction of substantiality allowed Husserl to shift from the psychological ego to the transcendental ego, then from ontology to transcendental ecology, as a absolute knowledge based on apodictic evidence of ego cogito.

The problem of the present study was threefold: 1) to devise a projective drawing analysis technique which would assess the operationally defined psychoanalytic concepts of id, ego, and superego, 2) to devise a preliminary scoring technique, and 3) to investigate the relationship between the drawings and the original clinical scales of the Minnesota Multiphasic Personality Inventory.

Orientador: Selma de Cassia Martinelli / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-03T15:53:05Z (GMT). No. of bitstreams: 1 Borges_ThelmaPontes_M.pdf: 438315 bytes, checksum: 40ea3d1a990bf1b28cfa9ba54fdee188 (MD5) Previous issue date: 2003 / Mestrado

It is the intent of this present study to investigate the nature of the relationships which might exist between ego strength, dogmatism, and anxiety.

The problem of this research may be stated as a study of the relationship between successful weight reduction on the part of people involved in a group program, and the two variables of ego strength and social participation.

Research evidence is suggestive of a strength model of self-control, also known as ego depletion, in social psychological literature. Engaging in an initial task of self-control depletes a limited resource, resulting in less self-control on a subsequent, unrelated task. The strength model of self-control has been applied to many practical, everyday situations, such as eating behaviors among dieters. Newer studies suggest that blood glucose is the resource consumed during acts of self-control. Consuming glucose seems to "replete" individuals who have been depleted, improving performance and self-control. The current study aimed to examine the effects of ego-depletion on restrained eaters. The hypothesis was that restrained eaters who were depleted by a task of self-control would exhibit more disinhibition on a taste-test task than would restrained eaters who were not depleted. However, if the participants were given glucose following the depletion task, then their self-control would be "repleted" and they would exhibit similar control to that of the non-depleted participants. Contrary to expectations there were no differences between the groups in terms of total amount of cookies consumed. These results are inconsistent with a glucose model of self-control. Suggestions for future research and implications of the findings are discussed.

Depression and anxiety are two of the world’s most common neuropsychiatric conditions. There has been some success in treating depression and anxiety by using classic psychedelic drugs to cause positive changes in psychological well-being. Depression and anxiety are often correlated to self-rumination and a heightened sense of self, making sufferers unable to withdraw from repetitive negative self-referenced thought patterns. Some researchers hypothesize that the therapeutic effects of psychedelics come from their acute subjective effects, specifically ego-dissolution. This systematic review aimed to investigate what clinical studies can support this hypothesis. By reviewing five studies that examined this correlation, this review found that the majority of the studies could present a moderate correlation. This suggests a negative correlation between the degree of ego-dissolution and the therapeutic improvements in disorders with a heightened sense of self.

Thesis (Ph.D.)--Boston University / The problem of this dissertation is to give a theoretical explanation of emotional problems appearing in theological students in their twenties as part of a struggle to find a pastoral identity by, first, expounding the theory of ego identity developed by Erik H. Erikson in light of its historical evolution and structural dynamics, as a relevant statement of personality development which accounts for the needs of the young adult; second, by illustrating the relevance of this theory for the young pastor in four identity problems which arise among 120 theological students during clinical training in mental hospitals, using their personal statements and responses to a questionnaire as data; and third, by raising implications for the parish to be tested in view of the understanding of the theory of pastoral identity as inferred by this study, thus indicating special facets to be considered in succeeding studies on the theory of pastoral care [TRUNCATED]