1 Confession and its impact on the criminal proceedings Abstract The aim of this thesis is to provide a comprehensive view of the issue of confession, to characterize this legal concept and describe its importance in matters of substantive and procedural criminal law. For this purpose, the author synthesized the available legal, doctrinal, judicial and other relevant information with her own opinions and considerations de lege ferenda. The content of the thesis is divided into six chapters. The first chapter contains a historical introduction covering the development of confession from the 14th century to the political trials of the 1970s. The second chapter characterizes confession in terms of content and form, focusing on particular requirements for confession and various situations in which it can be made. It also focuses on the legal concept of declaration of guilt, its differences from confession and the mutual relation between the two aforementioned in the light of the recent amendment to the Criminal Procedure Code. The third chapter deals with confession as the evidence and its significance even in case it is revoked or obtained in an inadmissible manner. The fourth chapter deals in more detail with forced confessions, methods of physical and mental pressure on the defendant and presents the results...

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There has been an increase in the deadly violence with firearms and with that an increase in drug dealing. Because of that politicians have toughed up the debate on how to deal with it, where longer and harder punishments seem to be the way to go. The persons who are most likely to get caught up in the violence are men in the ages 15-29 years old, where not only drugs are the main reason, but also the socioeconomic- and demographic differences in our country will be a factor. The retributive justice system is still the dominating one, but reparative justice is getting bigger within Sweden too, it’s just not yet on the same level as in other countries. The purpose of this thesis was to know more about the experiences and challenges that the professionals have that work with reconciliation and mediation. A qualitative method with semi structured interviews has been used to interview two professionals working at Försoningsgruppen and two professionals working at Medlingsverksamheten in Lund. To analyze the results I used theories about shame, guilt, the other and theories about moral and empathy. The results from the interviews showed that to be able to reconcile, the person who has done wrong needs to be able to feel guilt and to take on genuine and full responsibility for their actions. It also showed that the person that has done wrong needs to take on a new identity, an identity of both being a human and a human that has done harm to another person. They need to become the other, and that is one hard thing to accept.

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Nurses should play a key role in providing not only information on the physical aspect, but also the psychological/emotional aspects involved in having an abortion. The purpose of this review was to determine the appropriateness of nursing interventions to screen, counsel, and educate women pre- and post-abortion. The online databases used to conduct this integrative review of research included CINAHL, Medline, Psychinfo, and Psycharticles. Articles selected were published between 1997 and 2009 in the English language. Key search terms included "abortion," "counseling," "education," "guilt," "anxiety," "coping," "perinatal loss," and "support." Eighteen studies were reviewed, revealing the lack of screening, education, and counseling for women both before and after abortion. The current two-weeks postabortion follow-ups do not take into account the long-term emotional effects of abortion which may include anxiety, guilt, shame, isolation, stigmatization, substance abuse, and suicide. Support from nurses, family, and support groups have shown to be effective interventions.

Ce mémoire porte sur la culpabilité du joueur pour des actions qu’il pose dans les jeux vidéo. L’objectif est de cibler les situations de jeu et les conditions psychosociologiques à l’émergence de cette émotion. Le premier chapitre compare l’expérience émotionnelle du spectateur et du joueur principalement dans la relation que ces derniers entretiennent avec des personnages. Le deuxième chapitre offre une étude détaillée de la culpabilité telle que vécue ordinairement, particulièrement de son processus cognitif et de ses fonctions sociales. Le troisième chapitre propose un modèle du processus de la culpabilité du joueur qui inclut des variables relatives à l’expérience des jeux vidéo et au design de jeu. Le modèle est mis en application dans l’analyse d’un corpus de jeux vidéo solos et narratifs à différents degrés, qui visent à provoquer des fautes morales chez le joueur et à les lui faire prendre conscience. / This master’s thesis focuses on player’s guilt based on gameplay actions. The objective is to target video games situations and psychosociological conditions leading to this emotion. The first chapter compares the spectator’s emotional experience with that of the player mainly in their relations with characters. The second chapter offers a detailed study of guilt as ordinarily experienced, especially of its cognitive process and its social functions. The third chapter introduces a theoretical model of the player’s guilt process which includes variables related to the experience of video games and game design. The model is applied to the analysis of a corpus of single-player narrative games that intent to provoke the player to commit wrongdoings and to make him aware of them.

Comme une grande partie des îles de la Caraïbe, pour des raisons économiques basées sur le mercantilisme, justifiées par une législation, la Martinique, née il y a trois siècles, a connu un emmêlement massif de diverses ethnies. Suite à l’abolition de l’esclavage en 1848 et à la crise agricole qui en découla, c’est un brassage de coutumes qui s’opéra avec l’immigration des Hindous, des Africains, des Chinois et des Indochinois. Ce faisant, ces coutumes ont conservé leurs traditions et croyances propres, expliquant ainsi la fusion d'éléments de ces cultures, encore présente aujourd’hui. En abolissant l’esclavage, la « Loi » abolit également la réification, rétablissant ainsi l’humanité de l’homme, puisque l’esclave noir était considéré comme un bien meuble . Il en résulte la création d’un nouveau monde, modifiant la vie culturelle, déployant des habitus, ainsi qu’une manière de penser et d’agir. Aussi, un nouveau langage se structure progressivement. En 1946, la Martinique est reconnue département français d’Amérique. Aujourd’hui, elle se trouve dans une dépendance économique et sociale. De cet état de fait, un conflit s’impose à l’Afro-Martiniquais quant à la question de l’identité. Il se trouve partagé entre le contexte franco-européen et le milieu afro-antillais. Cette contradiction émane aussi de situations de confrontation, d’où se dégage souvent un ressenti de « fatalité » voire de « malédiction » entraînant « un sentiment de culpabilité collective » d’oser défier l’ordre social en place. Notre recherche vise à analyser ce dilemme de la dépendance à partir de l’énoncé des malédictions puis des considérations historiques suivies d'une perspective psychanalytique. / As a large part of the islands of the Caribbean, for economic reasons based on mercantilism, justified by law, Martinique, created three centuries ago, was a massive tangle of various ethnic groups. Following the abolition of slavery in 1848 and the agricultural crisis that arose in this patch is a custom which took place with the immigration of Indians, Africans, Chinese and Indochinese. In doing so, these customs have preserved their traditions and beliefs, thus explaining the fusion of these cultures still present today. Abolishing slavery, the "Act" also abolishes reification, since the black slave was considered as furniture, restoring the Humanity of Man. This results in the creation of a new world, changing the culture, deploying habits and a way of thinking, acting and structuring a new language. In 1946, Martinique is renowned French department of America. Today Martinique is at a state of economic and social dependence. In fact, a conflict requires the Afro-Martinique on the question of identity. The subject is divided between the Franco-European and Afro-Caribbean middle class. This contradiction comes as confrontation situations where it often follows a feeling of "fate" or "curse" causing "a sense of collective guilt" for daring to challenge the existing social order. » .

The aim of this study was to examine the problems behind disclosure and why children do or do not tell about the sexual abuse. The empirical base of this thesis was six autobiographies. Aspects of guilt and shame in relation to the disclosure process were the main topics in this study. Also, the difficulties with disclosure as well as the surrounding conditions that facilitate the disclosure are mentioned. The following difficulties were found: guilt/shame, denial of the sexual abuse, fear for the disclosure’s consequences, the lack of support from family and surroundings, distorted reality perception/the normalization process of violence, the power imbalance between perpetrator and victim. Regarding conditions that facilitate the victims’ disclosure, the following aspects were found: internal factors, surrounding conditions and evidence of the sexual abuse. In addition, these theories were applied: the affect theory and the normalization process of violence.

Dans la Recherche du temps perdu, toute relation filiale est une relation où le fils fait inévitablement souffrir sa mère en commettant, selon Proust, une forme de parricide. La lecture des œuvres pré-Recherche de l’auteur, telles la nouvelle « La confession d’une jeune fille » et l’article « Sentiments filiaux d’un parricide » permettent de comprendre cette relation ambigüe, au cœur de laquelle se trouve l’amour incommensurable que ressent le fils pour le parent, un amour si intense qu’il en est étouffant. Dans ces conditions, le parent en vient à symboliser aux yeux de l’enfant la Loi contre laquelle il doit se rebeller à coup de gestes de cruauté. Le fils, s’il est de ceux qui peuvent soutenir la vue de leurs crimes, entre alors dans un cercle vicieux : par sa cruauté, il tue – symboliquement ou réellement – le parent aimé et il en jouit. Suite à ce sadisme, il ressent une insupportable culpabilité qui le mène à une dévotion masochiste encore plus grande pour son parent. Or, par le personnage du narrateur de la Recherche du temps perdu, Proust démontre que la seule manière de se libérer de cette douloureuse culpabilité, c’est l’Art. Le crime ultime qu’est la création excuse les actes de cruauté antérieurs et les justifie même. C’est la seule manière de transformer la souffrance vécue (issue entre autres de la culpabilité d’avoir pris plaisir à faire souffrir un parent aimé) en idées universelles, en œuvre d’art. / In A la recherche du temps perdu, every filial relationship is one where the son inevitably causes his mother suffering by committing, according to Proust, a form of parricide. The writings of Marcel Proust before la Recherche, such as the short story “A young girl’s confession” and the newspaper article “Filial sentiments of a parricide”, allow us to understand this ambiguous relationship, at the heart of which we can find the unmeasured love that the son feels for his parent, a love so intense that it soon becomes suffocating. Under these conditions, the parent comes to symbolize to the child “the moral Law” against which he must rebel, choosing cruelty as his weapon. The son, if he is one of those who can stand the sight of their own crimes, enters then in a vicious cycle: with his daily acts of cruelty, he kills – symbolically or in genuinely – the beloved parent, and he enjoys it. Following this act of sadism, he feels an unbearable guilt that leads him to an even greater masochistic devotion for his parent. Yet, through the character of the narrator of la Recherche, Proust demonstrates that there is indeed one way to free oneself from this painful guilt, and it is through Art. Creation, the ultimate crime, excuses and even justifies any previous acts of cruelty. It is the only way of transforming suffering (resulting among other things, from the guilt of having enjoyed causing a beloved parent any kind of suffering) into universal ideas, into art.

La purification est une métaphore désignant le moteur de la philosophie de la religion de Hegel. Elle est d’abord à l’œuvre dans la création de la Nature qui se consume pour produire la conscience de soi divine à travers l'esprit humain. En second lieu, elle s’opère dans l’objectivation des productions spirituelles de l’homme qui sont purifiées jusqu'à ce que l’Esprit soit auprès de soi dans le christianisme. La troisième purification est morale et trouve son fondement dans la Genèse, le judaïsme étant le premier à avoir identifié l'unité des natures humaine et divine. Le mythe témoignera également de la culpabilité en tant que l'homme n'exprime pas immédiatement sa divinité, mais sa finitude. La réalisation du divin impliquera donc la purification de la naturalité au profit de la substantialité. Le christianisme explicitera cette tâche par l’héroïsme de Jésus et cet héroïsme se perpétuera jusqu’à ce qu’émergent un individualisme moderne et une religion assurant la cohésion sociale : le protestantisme luthérien. Cet individualisme sera toutefois défectueux puisqu’il produira éventuellement davantage d’égoïsme que de réconciliation, ce qui donnera lieu à certaines critiques de l’analyse hégélienne du christianisme. En effet, Hegel croit toujours que la vitalité religieuse est nécessaire au fonctionnement de l’État, bien qu’elle soit dorénavant incapable de diffuser les sentiments de culpabilité et de responsabilité dans le corps social. Néanmoins, comme les valeurs du christianisme ont été épurées de leur contingence en passant dans les mœurs et dans l’État, il s’avérera que le corps social peut se passer d’une tradition religieuse vivante / Purification is what moves the content of Hegel’s philosophy of religion. It is first active in the creation of Nature, which consumes itself in order to liberate the divine self-consciousness through human spirit. Secondly, it is active in the process of the objectivation of human spiritual productions, which are purified until Spirit comes to know itself in the world. The third form of purification is moral and gets its theoretical foundation in the Genesis. According to Hegel, Judaism was the first belief system to identify the unity between divine and human natures; however, the myth is also about the birth of guilt as man does not immediately express his divinity, but his finiteness. As such, the divine process implies purification from naturality in favour of substantiality. Christianity will explicit this task through Jesus’s heroism and heroism in general will maintain itself until the rise of modern individualism and the rise of a religion capable of producing social cohesion—Lutheran Protestantism. However, individualism will eventually show its defectiveness since it will create more egoism than reconciliation. This problem will be the opportunity to criticize Hegel’s analysis of Christianity. Indeed, it seems that Hegel came to believe that religious vitality was necessary to the State's proper functioning, even though Christianity is no longer capable of creating guilt and responsibility by itself. Nevertheless, as Christian values are now purified forms their contingencies and are now recuperated by customs and the State, it appears that society can now function without such a tradition.