Thesis (doctoral)--Universität München, 1996. / Includes bibliographical references (p. 246-263).

Made available in DSpace on 2015-04-17T15:02:09Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 753418 bytes, checksum: ee3a4f743e51c279a744f9bbd342a25e (MD5) Previous issue date: 2012-03-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This study started from the assumption that religiosity is associated with culpability, since, for some religions, the emphasis on sin and on purification rites is part of its salvific cosmovision. This way, the goal of this study is to know the relations between the dimensions of guilt (subjective, objective and temporal), religious attitudes and the meaning of life. 213 academic students (of Science of Religions, Pedagogy and Accounting) took part in the research. Despite of, the majority of respondents was of the Protestant religion (33,8%) and female (70,4%). The age average was 28,5 (SD=9,9), ranging from 18 to 63 years old. The data were collected through the following instruments: Religious Attitude Scale, Meaning of Life Questionnaire, Guilt Multidimensional Scale, Ontological Time Perception Scale and a socialdemographic questionnaire. The results suggest that both the religious feeling and the search for meaning are directly associated with the three dimensions of guilt. The religious corporeity, however, is positively correlated with subjective and objective guilts. In turn, the religious behavior is correlated with subjective guilt. The results also indicate that the presence of meaning is inversely related to temporal guilt, and the item there is a long distance between who I am and who I could be is associated with both subjective and temporal guilts. Such findings are discussed in light of Viktor Frankl s existential analysis. It was concluded that, if on the one hand more religious people are more susceptible to culpability, on the other hand guilt also comes from the ontological perspective, when human being fails to peform his duty-being. / O presente estudo partiu do pressuposto de que a religiosidade está associada com a culpabilidade, tendo em vista que, para algumas religiões, a ênfase no pecado e nos ritos de purificação faz parte de sua cosmovisão salvífica. Dessa forma, o objetivo deste trabalho é o de conhecer as relações entre as dimensões da culpa (subjetiva, objetiva e temporal), as atitudes religiosas e o sentido da vida. Participaram da pesquisa 213 estudantes universitários dos cursos de Ciências das Religiões, Pedagogia e Contabilidade. Não obstante, a maioria dos entrevistados era da religião protestante (33,8%) e do sexo feminino (70,4%). A média de idade foi a de 28,5 (dp = 9,9), com amplitude de 18 a 63 anos. Os dados foram coletados por meio dos seguintes instrumentos: Escala de Atitude Religiosa, Questionário Sentido de Vida, Escala Multidimensional da Culpa, Escala de Percepção Ontológica do Tempo e um questionário sóciodemográfico. Os resultados sugerem que tanto o sentimento religioso quanto a busca de sentido se associaram diretamente com as três dimensões da culpa. Já a corporeidade religiosa se correlacionou positivamente com a culpa subjetiva, com a objetiva e o comportamento religioso, por sua vez, correlacionou com a culpa subjetiva. Os resultados também indicam que a presença de sentido está inversamente relacionada com a culpa temporal e o item "há uma grande distância entre quem eu sou e quem eu poderia ser" se associa tanto com a culpa subjetiva quanto com a culpa temporal. Tais achados são discutidos à luz da análise existencial de Viktor Frankl. Concluiu-se que, se por um lado, as pessoas mais religiosas são mais susceptíveis à culpabilidade, por outro, a culpa provém também da perspectiva ontológica, quando o ser humano deixa de realizar o seu dever-ser.

Made available in DSpace on 2015-04-17T15:02:19Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1114449 bytes, checksum: ef0c7e02d6a4a4905c7f701a75632c00 (MD5) Previous issue date: 2014-08-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The objective of this work is the analysis of guilt and grace from the perspective of the Catholic Church, based on Christianity, Phenomenology and its method and the universe of the Catholic Church. The work of Freud and psychoanalytic implications serve basis and subsidies in the process of data analysis in the research in question, as well as the myths, they are representations of what is deepest in human symbols, images and archetypes that are the psyche and the "imaginary" of existential being. The research will examine the repression suffered by Christians and most specifically Catholics throughout history. The influence of guilt on intra and interpersonal relationships, as well as the subjectivity of the Catholics. The guilt imposed by the Catholic Church in order to monitor their faithful. The lack of obedience as a starting point for the sin and guilt as a result installed on the inside of the followers of the religion in question / O objetivo deste trabalho consiste na análise da culpa e da graça na perspectiva da igreja católica, tendo como base o Cristianismo, a Fenomenologia, seu método e o universo da Igreja Católica. A obra de Freud e suas implicações psicanalíticas servirão de base e subsídios no processo de análise dos dados obtidos na pesquisa em questão, assim como os mitos, sendo eles as representações do que existe de mais profundo no humano, símbolos, imagens e arquétipos que se encontram na psique e no imaginário do ser existencial. A pesquisa apreciará a repressão sofrida pelos cristãos, mais especificamente, os católicos ao longo da História. A influência do sentimento de culpa nas relações intra e interpessoal, bem como a subjetividade dos católicos. A culpa imposta pela Igreja Católica no sentido de monitorar os seus fieis. A falta de obediência como ponto de partida para o pecado e, como consequência, a culpa instalada no íntimo dos seguidores da religião em pauta

Aims: The experience of abuse in childhood can lead to psychological distress later in life. In particular the impact of trauma on the development of the self can render survivors more vulnerable to chronic feelings of shame and guilt. The aims of this research portfolio are twofold. First, a systematic review examines the impact of therapeutic interventions on depression outcomes for survivors of Childhood Sexual Abuse. Second, a research study explores experiences of shame and guilt for this population. More specifically, the study examines those factors in the therapeutic process which survivors find helpful in their changing relationship with these emotions. Method: To address the first aim a systematic review of the literature was carried out. The methodology employed strict inclusion criteria and ten Randomised Control Studies were identified and included in the review. A prospective longitudinal qualitative study was conducted to explore the experiences of shame and guilt for survivors of childhood abuse. Participants (n=10) were interviewed at two different time intervals whilst accessing psychological therapy. Data was analysed using the Framework Method. Results: Findings from the systematic review show existing studies are mostly of poor to medium methodological quality; but that therapeutic interventions do improve depression outcomes for survivors of Childhood Sexual Abuse. Results from the empirical study suggest feelings of shame more so than guilt are core emotions in the experience of psychological distress for survivors. Conclusion: Evidence-based therapeutic interventions for the range of complexities experienced by survivors of CSA are still to be established and more strong methodological trials are required. Shame is a core emotion in psychological distress for survivors and requires to be assessed and addressed routinely in therapeutic interventions.

A presente dissertação, com o tema o sentimento de Culpa como resultado das transgressões humanas procurou compreender a culpa, sua origem e consequências. O objetivo deste atem-se em compreender o mecanismo do sentimento de culpa em todos os setores da vida do ser humano, bem como a importância da libertação desse sentimento para seu bem-estar físico, psicológico e espiritual. Dentre os objetivos relacionados intenta-se: Conceituar culpa através dos diferentes olhares das ciências; Analisar a culpa na perspectiva religiosa; Averiguar a culpa na Teologia Cristã. O problema pesquisado foi: O que leva o ser humano a desenvolver o sentimento de Culpa? Para responder ao problema formulou-se a seguinte hipótese: O sentimento de culpa advém da responsabilidade dada à pessoa por um ato que provocou prejuízo material, moral ou espiritual a si mesma ou a outrem. A presente pesquisa foi desenvolvida através do método de pesquisa bibliográfico na qual se procurou, com base na bibliografia ao final elencada, fazer uma revisão sobre o tema culpa, bem como sua relação com a psicologia, a filosofia, a sociologia e a teologia. Nesta última, analisou-se a consciência de culpa e sua relação com o pecado que reflete na dimensão moral do agir do ser humano. O ser humano torna-se culpado e procura o arrependimento como forma de controlar seu futuro, mas refém deste sentimento permanece numa constante angústia. A culpa recebe diferentes interpretações quando analisada pela Psicanálise, pela Psicologia, pela Antropologia e pela Sociologia. Na perspectiva religiosa observa-se que entre a culpa e pecado não há uma clara distinção entre estes sentimentos, entre os que professam o cristianismo. Percebe-se que há um binômio pecado/culpa e perdão, e que a desobediência às leis de Deus, acarreta em uma angústia que faz o indivíduo se tornar mais distante de si e daqueles ao seu redor. Nas demais religiões a culpa aparece de diferentes aparências. No entanto, há sempre a opinião de que o esclarecimento do ser humano quanto as suas transgressões internas ou externas pode proporcionar uma maior compreensão dele próprio, de seu psiquismo e a busca de alternativas para que suas virtudes possam ser aperfeiçoadas. Deve-se pagar o preço dos pecados para ter-se o perdão de Deus e no dia do Juízo os pecados já estarem pagos pelo sangue de Jesus, pois ao serem perdoadas, as pessoas terão seus pecados esquecidos por Deus. O perdão só ocorrerá quando o indivíduo lembrar que ele próprio é pecador e necessita do perdão divino (Rm 3: 23), pois, no caso do cristão, Deus já lhe liberou perdão no momento da sua conversão e, a partir daí, aprende-se que se Deus nos perdoa, devemos perdoar quem nos devem muito menos em comparação ao que causamos a Jesus. / The present dissertation with the subject the Feeling of Guilt as Resulted of the Trespasses Human beings looked for to understand the guilt, its origin and consequences. The General Objective was to understand the mechanism of the feeling of guilt in all the sectors of the life of the human being, as well as the importance of the release of this feeling for its physical, psychological well-being and spiritual. Amongst the specific objectives they are: To appraise guilt through the different looks of sciences; To analyze the guilt in the religious perspective; To inquire the guilt in the Christian Theology. The searched problem was: What it takes the human being to develop the feeling of Guilt? To answer to the problem it was formulated following hypothesis: The guilt feeling happens of the responsibility given to the person for an act that provoked material damage, moral or spiritual same itself or others it. The present research was developed through the bibliographical method where if it looked for, on the basis of the bibliography to the itemize end, to make a revision on the subject blames, as well as its relation with psychology, philosophy, sociology and theology. In this last one, it was analyzed conscience of guilt and its relation with the sin that it reflects in the moral dimension of acting of the human being. The human being is felt guilty and looks the repentance as form to control its future, but hostage of this feeling remains in a constant anguish. The guilt receives different interpretations when analyzed by the Psychoanalysis, Psychology, Anthropology and Sociology. In the religious perspective one observes that the guilt enters and sin does not have a clear distinction between these feelings, between that profess the Christianity. One perceives that it has a binomial sin/guilt and pardon, and that the disobedience to the laws of God, causes a anguish that makes the individual if to become more distant of itself and of those to itsaround. In the too much religions the guilt appears of different appearances, however, always has the opinion of that the clarification of the man how much its internal or external trespasses can provide a bigger understanding of proper it, of its psyche and the search of alternatives so that its virtues can be perfected. The price of the sins must be paid to have the pardon of God and in the day of the Judgment the sins already to be paid for the blood of Jesus, therefore when being pardoned, the people will have its sins forgotten for God. The pardon alone will occur when the individual to remember that proper it is sinfuland needs the pardon the holy ghost (Rm 3: 23), therefore in the case of the Christian, God already liberated it pardon at the moment of its conversion and from then on it is learned that if God in pardons them, we must pardon who in much less must them in comparison what we cause the Jesus.

This master's thesis focuses on the subject-matter of agreement on guilt and punishment. It became a part of Czech Criminal Procedure Code by the enactment of Act no. 193/2012 Coll. The plea bargaining, which is widely spread and used in common law countries, served as an inspiration. It should have primarily enhanced the efficiency and speed of the criminal proceedings. It is a type of diversion which is based on a negotiation between the prosecutor and the defendant. The defendant may plea guilty and require a milder punishment in reverse, comparing to a punishment which would have been imposed if a trial took place. The conducted agreement on guilt and punishment has to be subsequently approved by the judge in a form of the approval judgement. The thesis is divided into four chapters. The first one deals with other alternative ways, by which criminal cases may be solved. The influence and potential disruption of basic principles of the criminal procedure caused by the incorporation of agreement on guilt and punishment, is described as well. A short section is dedicated to previous legislative efforts of incorporation the agreement on guilt and punishment into the Czech legal system. The second chapter outlines the contemporary legal regulation of the agreement of guilt and punishment in the...

This dissertation consists of a novel, The Buddha on Page 13 and a dissertation of limited extent, "Buddhist symbolism and metaphoric, and the perception of sin, guilt and punishment in The Buddha on Page 13." In the dissertation of limited extent the role that guilt plays in the motivation of an individual's actions is investigated. The Christian and Buddhist views of sin are compared, and the conclusion is made that neither Christianity nor Buddhism can explain why mankind experiences the feeling of guilt. The central character, Toit Brink, finally accepts this "so-ness" of things: "thathatha". The dissertation explains how the style of the text wishes to be neutral, and how this neutrality is harnessed for Buddhist reasons. The Buddhist element in the novel's symbolism and metaphoric is illuminated, as well as the apparent contradiction of some of the metaphors. / Afrikaans and Theory of Literature / M.A. (Afrikaans)

In the aftermath of the Truth and Reconciliation Commission in South Africa J.M.Coetzee writes of the "system" of guilt and shame, debt and retribution which operates throughout society. He and writers like Doris Lessing and Barbara Kingsolver tell stories which traverse and explore the paths tracked by society's quest for healing and restitution. (White) women too, Coetzee's protagonist (in Disgrace) muses, must have a place, a "niche" in this system. What is this "niche" and what role do the women in these texts play in the reparation of colonial wrong? How is their position dictated by discourses which acknowledge the agency of the (female) body in epistemologies of guilt and power? This mini-dissertation attempts to trace the figure of the white woman in three late 201h-/early 21 51-century postcolonial literary texts, in order to read the phrases of meaning that have been inscribed on her body. The novels read are J.M.Coetzee's Disgrace, Barbara Kingsolver's The Poisonwood Bible and Doris Lessing's The Grass is Singing. / English Studies / M. Eng. (Gender, Identity and Embodiment)

La culpabilité est une émotion introspective résultant de la réflexion sur l'association entre le soi et ses propres torts. Parce que la culpabilité montre les aspects probablement désagréables du soi, les individus sont motivés à se déculpabiliser. D'après les théories traditionnelles de la culpabilité, la culpabilité vient de processus cognitifs de haut niveau et son intensité dépend du niveau d'attribution de la faute au soi. Ces théories, fondées sur les théories standards de cognition, soulignent les aspects intellectuels et rationnels de la culpabilité. Les théories de l'embodiment rejettent la séparation entre les états corporels et situationnels et la connaissance. Les stimuli sociaux peuvent produire des états somatiques et susciter des réponses dans le soi. Les états corporels et viscéraux du soi peuvent susciter des états affectifs. Selon les théories personnifiées, la culpabilité doit aussi être influencée par des états corporels et situationnels. Nos études ont visé à comprendre les influences des facteurs corporels et contextuels sur la culpabilité et la déculpabilisation. Une première étude (N=65) a comparé l'efficacité de l'observation et de la personnification de nettoyage sur la déculpabilisation. Les résultats ont montré que (a) l'observation de nettoyage a pu déculpabiliser les individus et les conduire à se comporter moins prosocialement mais qu'elle était moins efficace que la personnification de nettoyage ; (b) la personnification du concept de nettoyage a pu apaiser les jugements moraux sévères. Deux études (N=393) ont ensuite exploré l'effet de l'approbation sociale sur la déculpabilisation au moyen de la personnification du concept de la propreté. Les résultats ont montré que l'approbation sociale était un facteur important dans la personnification du concept de la propreté et qu'elle a pu modérer l'effet du concept de propreté sur la déculpabilisation. Deux études (N=141) ont enfin analysé l'effet de l'épuisement et de la restauration d'énergie sur la culpabilité et la déculpabilisation. Les résultats ont montré que l'épuisement a diminué le sentiment de culpabilité puis le comportement prosocial, et que la restauration d'énergie a pu restaurer la capacité d'éprouver de la culpabilité. Nos travaux montrent que, la culpabilité est une émotion morale et prosociale qui est dépendante de facteurs corporels et situationnels. Des changements de statuts corporels et contextuels peuvent contribuer à déculpabiliser les individus. / Guilt is an introspective emotion resulting from the reflection on the association between the self and one's own wrongs. Because guilt shows the undesirable aspects of the self, people are motivated not to feel guilt. According to traditional theories of guilt, guilt comes from high-level cognitive processes and its intensity depends on the extent to which the fault is attributed to the self. These theories, which are based on standard theories of cognition, emphasize the intellectual and rational aspect of guilt. Embodied theories reject the separation between situational and bodily states and knowledge. Social stimuli can produce somatic states and elicit responses in the self. The visceral and bodily states in the self can generate affective states. According to embodied theories, guilt could also be influenced by bodily and situational states. Our research aimed to understand the influences of bodily and contextual factors on guilt and reducing guilt. One study (N = 65) compared the efficacy of observation of cleansing and the embodied cleaning on reducing guilt. The results showed that the observation of cleaning could make people feel less guilty and lead them to behave less prosocially. But it was less effective than embodied cleansing. Two studies (N = 393) explored the effect of social approval on reducing guilt through the embodiment of the concept of cleanliness. The results showed that social approval was an important factor in embodiment of the concept of cleanliness and it could moderate the effect of the concept of cleanliness on removing guilt. Two studies (N = 141) studied the effect of depletion and restoration of energy on guilt and reducing guilt. The results showed that depletion could reduce guilt feelings and subsequent prosocial behavior and that restoration of energy could restore the ability to feel guilt. In conclusion, guilt is a moral and prosocial emotion which is dependent on bodily and situational factors. Changes in bodily and contextual states can cause people to feel less guilty.

Made available in DSpace on 2015-05-14T12:11:58Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 978442 bytes, checksum: 7411b2c34ae2f7a349a842819e8f49d6 (MD5) Previous issue date: 2014-09-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The purpose of this project is to portray a particular trait combination between guilt and fear and establish a connection between the analysis of Freud and Bauman on the notion of ill-being . Our reading of Freud's literature on the ill-being of civilization points to guilt as being a key element in the civilizing project, which transgresses the authenticity of the values of life and leads the subject to live continually immersed in a state of hardship. From this perspective, to be protected of threats of any kind, everyone is bound to sacrifice freedom and convert pleasure into guilt. In a civilized dimension obsessed with security, more freedom is akin to less ill-being. Bauman attempts to analyze the issue from the aspect of uncertainty and undetermination, which according to you are striking features of contemporaneity. According to the author, in the postmodern condition we find a deep lack of certainty, protection and security. The fearfulness is very numerous and inseparable from human life. He presents the foundations of social fears that plague individuals in liquid modernity, seeking to identify their common origins. In his view all that human beings have always sought was happiness and that it could only be obtained through communion between security and freedom, irreconcilable throughout history, incompatible in the modern civilization but apparently viable for consumption. / O propósito do presente trabalho é estabelecer um diálogo entre as análises de Freud (O mal-estar na civilização) e Bauman (O mal-estar da pós-modernidade) acerca da noção de Mal-estar, a fim de mostrar um traço específico da combinação entre culpa e medo, que seria a vida para o consumo. Nossa leitura sobre o Mal-estar na civilização de Freud aponta para o sentimento de culpa como um elemento fundamental dentro do projeto civilizatório, que fere a autenticidade dos valores da vida e conduz o sujeito a viver continuamente mergulhado numa incômoda condição. Nessa perspectiva, em nome da proteção contra ameaças de qualquer tipo, todos são convocados para sacrificar a liberdade, convertendo prazer por culpa, ainda que na dimensão civilizada obcecada pela segurança, mais liberdade seja sinônimo de menos mal-estar. Bauman procura analisar a questão sob o aspecto da insegurança e indeterminação que, no seu entendimento, são traços marcantes da contemporaneidade. De acordo com o autor, na pós-modernidade encontramos um momento profundamente carente de certezas, proteção e segurança, os medos são inúmeros e inseparáveis da vida humana. Ele apresenta os alicerces sociais dos medos que assolam os indivíduos na modernidade líquida, procurando identificar suas origens comuns. Na visão dele tudo o que o ser humano sempre buscou foi a felicidade, que só poderia ser obtida através da comunhão entre segurança e liberdade, inconciliáveis ao longo da história, incompatíveis na civilização moderna, sólida ou líquida, mas, aparentemente, viáveis no consumo.