Made available in DSpace on 2016-04-28T20:37:33Z (GMT). No. of bitstreams: 1 Ariane Tescaro Garcia.pdf: 854265 bytes, checksum: 673512176c1a90453d740ad9631f3d8d (MD5) Previous issue date: 2010-12-03 / This study aims to understand, based on Analytical Psychology, the role of forgiveness in the psyche. Because of forgiveness be extremely tied to religion, it is fundamental to understand it, primarily, within the religious context, then, explore how it was experienced in psychic terms. With the aid of Symbolic Jungian Psychology, it is possible understand how the development of Judeo-Christian religion was understood and lived symbolically in our society and how patterns of consciousness prevailing influence not only the experience of forgiveness, but also its opposite pole, revenge. From this foundation, a sense of forgiveness was sought in the process of individuation, raising the chances that it can paralyze the process, when living in a superficial way, or make it easier, when experienced in a genuine way. Another aspect discussed was the importance of forgiveness in the analytical process. Finally, in order to illustrate the theoretical work here developed, the film Invictus, by director Clint Eastwood, was analyzed, since it discusses the polarity revenge-forgiveness in both personal and cultural aspects / O presente estudo visa compreender, à luz da Psicologia Analítica, a função do perdão na psique. Pelo fato de o perdão estar extremamente vinculado à religião, considera-se fundamental entendê-lo, primeiramente, dentro do contexto religioso, para depois, explorar o modo como foi vivenciado em termos psíquicos. Com o auxílio da Psicologia Simbólica Junguiana, foi possível apreender como o desenvolvimento da religião judaico-cristã foi compreendido e vivido simbolicamente em nossa sociedade e como os padrões de consciência vigente influenciaram na experiência não só do perdão, mas também de seu polo oposto, a vingança. A partir desse embasamento, buscou-se alcançar o sentido do perdão no processo de individuação, levantando as hipóteses de que o mesmo pode estagnar o processo, quando vivido de forma superficial, ou facilitá-lo, quando é experienciado de maneira genuína. Outro aspecto abordado foi a importância do perdão dentro do processo analítico. Por fim, com o intuito de ilustrar o trabalho teórico desenvolvido, analisa-se o filme Invictus, dirigido por Clint Eastwood, que aborda a polaridade vingança-perdão tanto no aspecto pessoal quanto cultural

La justice et le pardon sont comme deux pôles d'une dialectique qui les unit au point de les rendre inséparables. Le pardon est un don gratuit relèvant d'une démarche personnelle tandis que la justice est un droit naturel ou légal inhérent à toute personne humaine. En effet, le pardon ne s'oppose pas à la justice. Il s'y superpose sans interférer. Le travail de l'un est complété par l'apport de l'autre. À cet égard, il ne peut y avoir de guérison avec le pardon sans la justice. De même, il ne peut y avoir de réconciliation avec la justice sans le pardon. Ainsi, le pardon est le fruit de la justice. Car dans l'acte du pardon, c'est l'amour au-delà de la faute qui brise la douleur et la haine. Le pardon grandit celui qui l'offre et contribue au bonheur d'autrui. Le passé est vaincu et transcendé. La justice est un rempart contre tout ce qui se dresse contre l'homme et supprime les discordes et les inégalités. De ce point de vue, justice et pardon qui sont deux vertus en interaction, apportent l'épanouissement moral et spirituel à l'homme. Ils sont au service de la charité. / Justice and forgiveness are like two poles of a dialectic that unites them to the point of making them inseparable. Forgiveness is a free gift that comes from a personal approach while justice is a natural or legal right that every human being is entitled. Indeed, forgiveness is not incompatible with justice. It coexists with justice without interfering. The work of one is supplemented by the contribution of the other. In this regard, there cannot be closure with forgiveness without justice. Likewise, there can be no reconciliation with justice without forgiveness. Thus, forgiveness is the fruit of justice. In fact, forgiveness is an act of love beyond fault that breaks pain and hatred. Forgiveness grows whoever offers it and contributes to the happiness of others. The past is vanquished and transcended. Justice is a safeguard that removes discord and inequality. From this point of view, justice and forgiveness are two interacting virtues that bring moral and spiritual fulfillment to human being. They are at the service of charity.

This study sought to conceptualize forgiveness-granting communication as a facework phenomenon through utilizing the concepts of face concerns, degree of face loss, and facework strategies. Participants from public speaking courses (N = 248) completed a self-report survey questionnaire asking them to recall a recent forgiveness episode. Statistical analyses were conducted to discover the relationship between face and forgiveness-granting communication. The results of this study indicated the following important findings: (a) the greater one’s self-face concern, the less likely one’s forgiveness-granting communication is to be direct; (b) self-face concern positively predicted conditional forgiveness-granting communication; (c) degree of face loss was a positive predictor of non-expressive forgiveness-granting communication; and (d) facework strategies were the best predictors of forgiveness-granting communication. This study revealed face as a useful theoretical paradigm for understanding forgiveness-granting communication. Although the sample was fairly homogenous and three scales had undesirable reliabilities, this study has provided greater understanding of both the role of face within the forgiveness process and how communicators choose certain strategies to grant forgiveness. Based on this study, future directions were also discussed.

The traditional model of Western mental health treatment for survivors of torture has focused mainly on posttraumatic stress disorder and related conditions. This model is symptoms-focused in which the goal is to reduce pathology. In this model, the mental health professional is the expert and the survivors learn from the professionals. Using grounded theory methodology, the current study seeks to expand the understanding for treatment of torture survivors by investigating, from the perspective of the torture survivors, the process of “getting better” after torture. By asking the survivors to explain this process, this study broadens the focus of areas of healing and intervention to include social, psychological, political, and biological aspects of their lives that need to be impacted in order for them to get better. Eleven adult torture survivors (9 men and 2 women) from various African and Asian countries described their process of getting better through qualitative interviews. A model of getting better was developed to describe this process. The central phenomenon of this process is moving on from difficult past experiences. Participants described a multi-dimensional process that includes various environmental factors and intrapersonal beliefs and coping strategies that promoted moving on and getting better. These multi-dimensional themes include using belief and value systems, establishing safety and stability, and establishing social support in order to move on. Once the survivors felt a sense of safety and support, they felt empowered to take action to move on from their past. These action strategies include disclosing torture experiences, controlling memories, supporting others, and utilizing available supports. Moving on led to improved relationships, more adaptive functioning, improved health, and release from emotional pain. Findings of this study were consistent with current literature documenting recovery after torture and other traumatic experiences. Implications for both theory and practice are discussed and directions for future research are delineated.

The aim of the current study is to investigate the role of social-cognitive (locus of control, rumination and socially-prescribed perfectionism), emotional (shame and guilt), and behavioral (conciliatory behaviors) reactions toward oneself in predicting self-forgiveness based on Hall and Fincham&rsquo / s (2005) theoretical model. The sample of this study was composed of 815 (445 female, 370 male) university students attending five different faculty programs at Middle East Technical University (METU). Heartland Forgiveness Scale, Trait Shame and Guilt Scale, Socially-Prescribed Perfectionism Scale, Ruminative Response Scale, The Internal-External Locus of Control Scale and Demographic Information Form were used in data collection. In the current study, structural equation modeling (SEM) was used primarily to test the hypothesized model, integrating the effects of the social-cognitive (locus of control, rumination and socially-prescribed perfectionism), emotional (shame and guilt), and behavioral (conciliatory behaviors) variables as determinants of self-forgiveness. The SEM results indicated that this model provided a good fit to the data in spite of three non-significant paths, including the direct paths from (a) socially-prescribed perfectionism to shame and guilt and (b) locus of control to self-forgiveness. Since some paths appeared to be non-significant, the hypothesized model was trimmed. The result of the trimmed model was surpassed many of the criteria for good fit. Overall, the total variance explained by the finalized model in self-forgiveness was .32.

La tesi si articola in tre capitoli, allo scopo di esaminare il tema dell'errore secondo tre differenti prospettive: antropologica, epistemologica e pedagogica. L'azione educativa, in questo caso centrata l'impiego dell'errore come strumento di crescita, non può esimersi dal porsi le domande riguardanti l'identità della persona (antropologia) e la validità dell'azione educativa messa in atto (epistemologia). La riflessione su tali questioni chiarifica, in primo luogo, quali sono i limiti dell'azione educativa, cioè cosa può essere fatto e cosa no sulla base di una ben precisa scelta valoriale; in secondo luogo, il modo migliore per attuare un determinato intervento. Dalle riflessioni sviluppate risulta chiara la nostra adesione all'antropologia personalisticamente orientata e all'approccio sistemico. Tali opzioni ci appaiono come le più adatte per l'avvaloramento dell'errore come occasione educativa. La riflessione pedagogica, per reinterpretare l'errore in chiave comunicativa, è chiamata a separare la valutazione della persona da quella di un suo atto concreto. L'intervento educativo ha da mirare a sviluppare nell'educando la voglia di sperimentarsi in prima persona, senza temere che la realizzazione di un errore venga considerato come compromettente il proprio percorso di crescita. Nel contempo, spetta all'educatore interrogarsi sulle proprie modalità comunicative, considerando che anch'esse come soggette all'errore e che, come tali, possono influire in modo negativo sulla persona a lui affidata. / The thesis is composed by three chapters, with the purpose of examining the theme of error from three different perspectives: anthropological, epistemological and pedagogical. Educational action, focused on the use of error as instrument of growth, has got to answer questions concerning the identity of human being (anthropology) and the effectiveness of the concrete educational intervention (epistemology). The reflection about these arguments explains, first of all, the boundaries of educational action, that means what can be done and what does not have to be done on the reason of a particular choice of values; then, the best way to act an educational intervention. By the reflections, it is evident our assent to the personalistic anthropology and to the systemic approach in epistemology. These choices seem to be the most suitable to interpret the error like an opportunity for education. Pedagogical reflection, to analyse the error in a communicational perspective, has got to separate the judgement of a person from the judgment of a concrete act. Educational intervention should develop the desire of young people to walk by themselves, without fearing that an error could compromise their own journey of growth. At the same time, the educator has got to reflect about his own communicative styles, considering that they are subject to error and that, in this way, they have a negative influence on young people.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2002. / Vita. Includes abstract. Appendix: A ritual of group grieving -- Kairos: a ritual honoring common ground -- Rite for completion of reconciliation of groups -- Rite of reconciliation: a day of atonement -- Reconciliation rite for impasse -- Rituals of transition: a week of farewell for parish closure -- Rite of leavetaking of a church -- Rites for inauguration of a newly consolidated parish -- Rites of reception and memorial of the closed parish with a blessing of the foundation stone ... Includes bibliographical references (leaves 323-337).

The past two decades have seen a surge of research publications in the psychology of religion, with most studies affirming the salutary effects afforded by religious functioning. However, current mental health researchers have advocated for more nuanced examinations of religious constructs and more careful analysis of potentially harmful aspects of religiosity. Particularly absent from the psychological literature are the mental health effects religious beliefs may exert on parishioners. Researchers note that this is surprising given the general psychological tenet that beliefs are inextricably bound-up with affective states and general mental health. Responding to the admonition of researchers in the field, this study proposes and tests an initial model of psycho-spiritual abuse. The proposed model of psycho-spiritual abuse hypothesizes that religious beliefs such as the theological doctrine of original sin, fundamentalist ideology, lack of self-forgiveness, and negative God-representations, in addition to familial upbringing, may negatively impact an individual’s view of self, thus fostering psychological distress. In particular, this study considers scrupulosity disorder, depression, and shame to be the primary psychiatric maladies engendered by psycho-spiritual abuse. Two hundred thirty five parishioners from 18 Christian faith groups across the United States participated in an online survey consisting of standardized measures of original sin, fundamentalism, self-forgiveness, god image, perceived parental rearing, scrupulosity, depression, and shame. A canonical correlation analysis was conducted because it allows for the simultaneously testing of the relationship between the criterion variables (i.e., scrupulosity, depression, and shame) and predictor variables (i.e., original sin, religious fundamentalism, self-forgiveness, parental rearing perceived as rejecting, emotionally warm, and overprotective, as well as accepting, presence, and challenging God-representations) of interest. Results reveal that greater degrees of belief in the theological doctrine of original sin as well as greater adherence to religious fundamentalist ideologies are directly and indirectly associated with scrupulous and depressive symptomatology as well as with shame-prone feelings and actions in unhealthy ways. Results also indicate that God-representations also play an essential role in scrupulosity, depression, and shame in hypothesized ways. Hence, such results further implicate the centrality of religious ideologies in the expression of psychopathology. Additionally, results seem to suggest that the direct familial contribution to the expression of psychopathology among parishioners appears to be weaker (i.e., secondary) than that of religious beliefs; this statement is based on the fact that perceived parental rearing practices were secondary contributors to the synthetic variable of psycho-spiritual beliefs in both Function 1 and 2. Finally, these results suggest that the primary mechanism through which religious beliefs as well as familial upbringing impact parishioner psychological well-being is the resulting view of the self they engender. Therefore, results suggest that the proposed model of psycho-spiritual abuse is sound. / text

ABSTRACT Ursula K. Le Guin is an American author of novels, short stories, poems, children's books, and essays; she predominantly writes science fiction and fantasy. Le Guin first began publishing in the 1960s and continues her work today including speaking engagements in and around her home in Portland, Oregon. Her most recent publication is The Real and Unreal: Selected Stories (2 vol) from 2012. Le Guin is particularly known for her books set in the Hainish Universe. These short stories and novels comprise what is sometimes referred to as the Hainish Cycle and discuss various themes of gender, ecology, religion, and politics. The universe is believed to be seeded from and governed principally by the world known as Hain. The Hainish global government undergoes a transformation from its original iteration as the imperial League of All Worlds into the more cosmopolitan peace-keeping Ekumen and while the publication chronology of the works and the internal chronology of the universe differ there is a notable political evolution from the League to the Ekumen. By studying the characters of Raj Lyubov, Genly Ai, and Havzhiva from the novels The World for World is Forest (1972), The Left Hand of Darkness (1969), and Four Ways to Forgiveness (1995) this paper will examine assumed cultural understandings regarding themes of empire, imperialism, cosmopolitanism, and governance by building on the criticism of James W. Bittner and David M. Higgins. I will utilize the theoretical science fiction frameworks of Steve Shaviro and Istvan Csicsery-Ronay Jr. in conjunction with Michael Ignatieff's theory Empire Lite to demonstrate Le Guin's capacity to continually envision new parameters for alien contact and negotiation and explain how her work in world building and character development challenges readers to question existing concepts of empire through the evolution and exhaustion of two systems of global governance.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 2002. / Vita. Includes abstract. Appendix: A ritual of group grieving -- Kairos: a ritual honoring common ground -- Rite for completion of reconciliation of groups -- Rite of reconciliation: a day of atonement -- Reconciliation rite for impasse -- Rituals of transition: a week of farewell for parish closure -- Rite of leavetaking of a church -- Rites for inauguration of a newly consolidated parish -- Rites of reception and memorial of the closed parish with a blessing of the foundation stone ... Includes bibliographical references (leaves 323-337).