Der mit Verfassungsrang ausgestattete Schuldgrundsatz als Voraussetzung der Bestrafung ist eine der zentralen Systemkategorien des Strafrechts. Anders als ein Erfolgsstrafrecht verlangt das Schuldstrafrecht nach einem "Andershandelnkönnen" des Täters als Vorbedingung der Zuschreibung von Verantwortlichkeit. Die dabei vorausgesetzte Anlage des Menschen zu Selbstbestimmung und ethischer Einsicht gehört elementar zum Menschenbild, das der Rechtsordnung des Grundgesetzes mit seiner Betonung von Wert und Würde des Einzelnen zu Grunde liegt. Als Ausgangspunkt der Betrachtung werden in der vorliegenden Arbeit Befunde über von Jugendlichen und Heranwachsenden begangene Straßenraubdelikte zusammengetragen, wobei diese Perspektive innerhalb eines wissenssoziologischen Bezugsrahmens auf die Lebenssituation junger Menschen in den aktuellen gesellschaftlichen Zusammenhängen, die Deutungen von abweichendem Verhalten, Gewalt und Kriminalität und schließlich die Wirkungsweise des Strafrechts erweitert wird. Vor diesem Hintergrund wird zu den rechtsdogmatischen Schuldkonzepten Stellung bezogen. Dabei wird die Abhängigkeit des Rechts von gesellschaftlichen Werten herausgearbeitet und eine aktive Rolle der Strafrechtswissenschaft im Prozess der gesellschaftlichen Verständigung über Werte eingefordert. In diesem Verständnis von Schuld im Sinne eines "Wertkonzepts" wird auf eine gegenüber Strafzweckerwägungen und kriminalpolitischen Überlegungen eigenständige Fundierung des Schuldprinzips bestanden, und es werden generalisierende Betrachtungen zur Vorwerfbarkeit abgelehnt. Ausgehend von den Überlegungen zum Schuldgrundsatz wird schließlich kritisch auf moderne kriminalpolitische Konzepte eingegangen, die sich zunehmend in den Bereich des Ordnungsrechts verlagern und auf diese Weise die spezifisch strafrechtlichen Verfassungsgewährleistungen umgehen. / The requirement of guilt as a prerequisite for punishment is both a constitutional principle and one of the central categories of penal law. Contrary to criminal law systems that focus on the outcome of a criminal wrongdoing, a criminal law system that requires the personal guilt of the offender before imposing criminal liability considers whether the offender has the capability and possibility to act legally in a certain situation. Based on this premise, the ability to self-determine one's actions and to conform them to ethical standards is a fundamental component of the image of human kind, which constitutes the basis of the German Basic Law that emphasizes the value and dignity of every single human being. The thesis begins with a report on street robberies committed by young offenders. It then expands to an analysis of the living situation of young people in modern society and interpretations of delinquent behavior, specifically violence and crime and the effect of legislative reactions to crime within a theoretical frame of the sociology of knowledge. Proceeding from this, the author next discusses the different dogmatic concepts of guilt. He shows that law depends on social values and contends that criminology plays an active role in the process of forming an understanding of values within society. Understanding guilt as an ethical concept, the author claims a foundation of the principle of guilt independent from the purpose of punishment and criminological policies. He rejects generalized approaches to the concept of guilt. Finally, he analytically discusses modern concepts of criminological policy that are increasingly shifting into regulatory law, thereby circumventing constitutional guarantees that are specifically related to criminal proceedings.

Objetivo: Avaliar a eficácia da Terapia Focada na Compaixão em grupo no transtorno de estresse pós-traumático. Desenho: Estudo randomizado controlado, cego, dois braços paralelos, no grupo controle a Terapia de Apoio em grupo (TA-G) e no grupo experimental a Terapia Focada na Compaixão em grupo (TFC-G). Duração e frequência: Os dois grupos receberam oito sessões semanais de 90 minutos e, caso necessário, tratamento psiquiátrico. Todos preencheram escalas de avaliação, antes (T-1), depois da terapia (T-2) e no seguimento de três meses (T-3). Oitenta e sete pacientes foram randomizados (TA-G=44 e TFC-G=43) e sessenta e um pacientes completadores foram analisados (TA-G=30 e TFC-G=31). Resultados: Os pacientes melhoraram significativamente e não houve efeito de interação entre os grupos e os tempos, exceto na escala de trauma CAPS-5, F (1, 171) = 4,35, p = 0,041. Houve uma diminuição expressiva, comparando a média do T-3 em relação ao T-1, nos dois grupos (TA-G e TFC-G, respectivamente) nas escalas: CAPS-5 de trauma (24,40 e 29,77), DTS de trauma (31,83 e 33,94), BDI de depressão (9,77 e 12,06), BAI de ansiedade (7,33 e 8,23), BHS de desesperança (3,53 e 3,55), ATQ-N de pensamentos automáticos negativos (15,67 e 14,90), OAS de vergonha (8,20 e 7,68), FSCS de autocrítica (9,07 e 6,71) e aumento na escala ATQ-P de pensamentos automáticos positivos (10,96 e 16,36) e SCS de autocompaixão (0,50 e 0,52). Conclusões: A significativa melhora dos pacientes comprova a importância da terapia em grupo no tratamento do TEPT. A redução de 30 pontos na escala de trauma CAPS-5, em apenas oito semanas, somente no grupo da Terapia Focada na Compaixão, é uma evidência robusta de que este modelo de tratamento focado na compaixão, vergonha, culpa e autocrítica, é seguro, eficaz e uma esperançosa opção no tratamento de pessoas que vivenciaram eventos traumáticos / Objective: To evaluate the efficacy of Group Compassion-Focused Therapy in posttraumatic stress disorder. Design: A randomized controlled trial, blind study, with two parallel arms, control group with Supportive Therapy Group (SUP-G) and experimental group with Compassion-Focused Therapy Group (CFT-G). Duration: The two groups received eight weekly sessions of 90 minutes and, if necessary, psychiatric treatment. All patients completed evaluation scales, before (T-1), after therapy (T-2) and in three months follow-up (T-3). Eighty-seven patients were randomized (SUP-G=44 and CFT-G=43) and sixty-one completers were analyzed (SUP-G=30 and CFT-G=31). Results: Patients improved significantly and there was no interaction effect between groups and times, except for the trauma scale CAPS-5, F (1, 171) = 4.35, p = 0.041. There was an expressive decrease, comparing the mean of T-3 in the relation to T-1, in both groups (SUP-G and CFT-G, respectively) in the scales: trauma CAPS-5 (24,40 and 29,77), trauma DTS (31,83 and 33,94), depression BDI (9,77 and 12,06), anxiety BAI (7,33 and 8,23), hopelessness BHS (3,53 and 3,55), automatic negative thoughts ATQ-N (15,67 and 14,90), shame OAS (8,20 and 7,68), self-critical FSCS (9,07 and 6,71) and an increase in the scales of automatic positive thoughts ATQ-P (10,96 and 16,36) and self-compassion SCS (0,50 and 0,52). Conclusions: Significant improvements in the patients confirm the importance of group therapy in PTSD treatment. The 30-point CAPS-5 trauma scale reduction, in eight weeks only, in the Compassion-Focused Therapy group alone, is robust evidence that this treatment model focused on compassion, shame, guilt and self-criticism, is safe, effective and a hopeful option in treating people who have experienced traumatic events

Background: Women with substance abuse problems have distinctive features and face many difficulties arising from their gender specificities. Among them, motherhood is significantly represented, which, combined with the abuse of addictive substances, fundamentally changes its profile, from experience, to the way these women relate to their children. These ways are burdened with many experiences, processes and emotions, which subsequently block the establishment of appropriate education. Aim: The aim of the thesis was to find out whether women with addiction problems feel guilty and shy in relation to their children, or map out where these feelings come from and what forms them. Another key objective was to reveal whether these feelings could create barriers in relation to the child, and especially in education. The last goal of the thesis was to evaluate whether, in addition to these determinants, other variables occur, or which ones are entering into the process of remediation. Methodology: Data collection took place in spring 2019 in the Therapeutic Community Karlov. A semi-structured interview was conducted with clients and specific observed situations of maternal interactions with the child were described. Research sample: The sample was created by 5 clients of the Therapeutic Community...

This essay provides an attempt to reflect the notions of violence, right or law and fate in Benjamin’s Zur Kritik der Gewalt, in order to clarify his very dense historical-philosophical reflection on the constitutive relation between violence and law. In contrast to what is most often the case, this essay will not address the notion of divine violence in a direct sense, but mainly focus on Benjamin’s discussion on right and law. The complex of his historical reflection, his attempt to articulate what he calls the “historical function” not only of violence, but also of law, is crucially related to the notion of fate. First and foremost fate is what turns the suspicion of the perniciousness of this historical function into a certainty, actualizing its destruction as something obligatory in terms of divine violence, by deepening the analysis and revealing the fundamental relation between law and violence. By pointing out the function of violence within the sphere of law, Benjamin not only states that violence cannot be thought otherwise than in relation to this sphere, but also that the relation between law and violence has to be thought in terms of the “uncertainty of the legal threat”. The deepest meaning of both the “uncertainty” and “the legal threat” emerges from the “sphere of fate”, and by reflecting this notion this essay will try to outline the legal complex and the meaning of fate in terms of guilt, misfortune and judgement, and how it is constituted with reference to the notion of “bare life” – that is, the marked bearer of guilt. The complexity of the relation between violence and law shows itself in the circumstance that this “bearer” in terms of guilt also becomes the bearer of the relation itself, bearing the validity of law, or more precise, the being in force of law. This also conceptualizes law as a phenomenon of frontiers, in a double sense that will explain the meaning of guilt and fate in terms of infringement, but also the legal relation to violence understood as a line constituting an inside and an outside within the sphere of law itself. And this will also explain why the meaning of justification of violence – significantly related to fate and the phenomenon of this line – never can be understood ethically.

Cette thèse met en place un modèle permettant d'éclairer les relations entre certaines émotions et la conception que l'individu a de lui-même. En accord avec plusieurs auteurs contemporains, il est ici défendu que la conception que nous avons de nous-mêmes prend la forme d'une identité narrative, c'est-à-dire d'un récit à l'intérieur duquel nous tentons de structurer une image cohérente de nous-mêmes. Dans cette perspective, il est proposé qu'un certain groupe d'émotions, comme la honte, la fierté et la culpabilité, occupe une place cruciale dans la formation et le maintien de cette image de soi. Ces émotions, que nous pouvons qualifier d'auto-évaluatives, conditionnent l'évaluation que nous avons de nous-mêmes et participent ainsi à l'élaboration de la représentation de soi. De plus, cette identité narrative, à travers un certain aspect normatif et motivant, vient à son tour influencer la manifestation et l'interprétation de ces mêmes émotions. Ainsi, la relation entre les émotions auto-évaluatives et l'identité narrative serait une relation complexe d'influences réciproques. L’analyse proposée devrait permettre de clarifier de nombreux aspects de l’économie mentale de l’individu et plus particulièrement de sa motivation morale. / This thesis establishes a model to understand the relationships between a particular group of emotions and the individual's conception of himself. In agreement with several contemporary authors, it is argued here that the conception we have of ourselves is in the form of a narrative identity, namely a story within which we try to structure a coherent picture of ourselves. In this perspective, it is proposed that a group of emotions, including shame, pride and guilt, occupies a crucial place in the formation and maintenance of this self-image. These emotions, that we can describe as self-assessing, would influence self assessment and thus participate in the development of self-image. Moreover, narrative identity, through a normative and motivational aspect, will in turn influences the manifestation and interpretation of those same emotions. So the relationship between emotions and self-assessing narrative identity is a complex relationship of mutual influence. The analysis proposed here might help clarify many mental processes of the individual and especially its moral motivation.

We have entered the age of big data. Massive datasets are now common in science, government and enterprises. Yet, making sense of these data remains a fundamental challenge. Where do we start our analysis? Where to go next? How to visualize our findings? We answers these questions by bridging Data Mining and Human- Computer Interaction (HCI) to create tools for making sense of graphs with billions of nodes and edges, focusing on: (1) Attention Routing: we introduce this idea, based on anomaly detection, that automatically draws people’s attention to interesting areas of the graph to start their analyses. We present three examples: Polonium unearths malware from 37 billion machine-file relationships; NetProbe fingers bad guys who commit auction fraud. (2) Mixed-Initiative Sensemaking: we present two examples that combine machine inference and visualization to help users locate next areas of interest: Apolo guides users to explore large graphs by learning from few examples of user interest; Graphite finds interesting subgraphs, based on only fuzzy descriptions drawn graphically. (3) Scaling Up: we show how to enable interactive analytics of large graphs by leveraging Hadoop, staging of operations, and approximate computation. This thesis contributes to data mining, HCI, and importantly their intersection, including: interactive systems and algorithms that scale; theories that unify graph mining approaches; and paradigms that overcome fundamental challenges in visual analytics. Our work is making impact to academia and society: Polonium protects 120 million people worldwide from malware; NetProbe made headlines on CNN, WSJ and USA Today; Pegasus won an opensource software award; Apolo helps DARPA detect insider threats and prevent exfiltration. We hope our Big Data Mantra “Machine for Attention Routing, Human for Interaction” will inspire more innovations at the crossroad of data mining and HCI.

國人自我贈禮的風氣方興未艾，但在資源的束縛與傳統價值觀的影響下，使得消費者不免陷於困窘之境，而本研究即欲探討消費者自我贈禮與消費罪惡感之間的關係。本研究目的有四：其一，瞭解國人引發自我贈禮的主要背景情境與動機，並試圖對自我贈禮加以分類，以求得主要的背景情境與動機所對應之自我贈禮類型；其二，發展消費罪惡感之構面與發生時機；其三，瞭解不同自我贈禮類型與消費罪惡感的對應關係；其四，探討在不同產品類型的影響之下，自我贈禮與消費罪惡感的對應關係是否有所不同。 本研究以關鍵事件法設計問卷，透過三次前測得到正式問卷，針對60位消費者進行訪談及問卷施測，共收集了60個自我贈禮事件。經資料分析過後，得到研究結果可歸納成四大方向： 首先在自我贈禮方面，背景情境按發生頻次多寡依序為：發生重大事件、有成就感、工作辛苦、壓力負荷、心情低落、有額外資源、週期性自我回饋；背景情境與動機之間呈現一對一的關係，分別是為了留下紀念、犒賞自己、慰勞自己、抒解壓力、愉悅自己、維持好心情、對自己好一點。另外，若依照產品導向程度的強弱以及資訊準備程度的高低針對自我贈禮進行分類，國人進行最不常發生的自我贈禮類型為「高度產品導向—低度資訊準備」—驚鴻一瞥型。 其次在消費罪惡感方面，其構面為猶豫感、金錢疼惜感、愧疚感，時機為購買之前的預期性罪惡感，購買當下的進行性罪惡感，以及購買之後的反應性罪惡感，而雖然各時機都會有各構面的成分，但預期性罪惡感最主要的構面為猶豫感，進行性罪惡感最主要的構面為疼惜感，反應性罪惡感最主要的構面為愧疚感。 接著在自我贈禮與消費罪惡感之關係方面，當消費者進行週期性自我回饋時，會感受到程度最高的預期性罪惡感；而當消費者因有成就感或心情低落時所進行之自我贈禮，其感受到的是程度最低的預期性罪惡感。至於，若是屬於高度產品導向類型者，其表現在消費罪惡感上的類型最主要為財務類罪惡感；若是屬於低度產品導向類型者，比較有可能不會產生消費罪惡感。 最後，若是受到不同產品類型影響的情況下，由於自我贈禮之禮物類型皆為奢侈品，因此以功能型與享樂型產品做為產品分類的標準。對於購買功能型奢侈品做為自我贈禮禮物的消費者而言，無論是高度產品導向或是低度產品導向類型者，其表現在消費罪惡感上，最主要的類型為財務類罪惡感；對於購買享樂型奢侈品做為自我贈禮禮物的消費者而言，若是高度產品導向類型者，其表現在消費罪惡感上，最主要的類型為財務類罪惡感；若是低度產品導向者，則傾向完全沒有罪惡感。 整體而言，本研究不僅為國人自我贈禮的背景情境與動機之先導研究，亦開啟了消費罪惡感研究之先河，並建立消費罪惡感的構面與時機，著實為後續研究奠定了相當的基礎。 / People in Taiwan have tended to buy themselves gifts recently. However, under the constraints of resources and the influence of traditional values, they would hesitate to buy or not to buy. This study focuses on this interesting theme-the relationship between consumers’ self-gift giving and consumer guilt. The objectives of this study are to explore consumers’ motivations of self-gifts, the dimensions and evolution of consumer guilt, and the relationship between consumers’ self-gift giving and consumer guilt. Product categories are also under the consideration of this study to examine the effects of different products on the relationship between consumers’ self-gift giving and consumer guilt. This research employed the critical incident techniques. A questionnaire was first designed and pre-tested three times before the main field work. Through collecting, sorting and analyzing 60 self-gift giving events, the results pointed out four main parts as followed. To begin with, the results indicated that consumers will buy gifts for themselves when the important events happened, something achieved, some hard work finished, feeling stressed, being depressed, gaining some extra resources, and purchasing periodically. These situations were one-to-one corresponding to some motivations, respectively to remember, to reward, to compensate, to relieve, to revive, to keep in a good mood, and to be nice to oneself. In addition, self-gift giving behavior might be divided into four types by the degree of product-oriented (high vs. low) and the degree of information-prepared (high vs. low). However, few Taiwanese were classified by “high product-oriented and low information-prepared”, called “Glance”. Secondly, the consumer guilt had three dimensions-hesitation, anguish, and remorse. Also, it had three moments of occurrence. The anticipatory guilt occurred before purchasing; the proceeding guilt occurred when purchasing; and the reactive guilt occurred after purchasing. Although each moment of consumer guilt included three dimensions meanwhile, what’s more important, the major dimension of anticipatory guilt was hesitation, the major dimension of proceeding guilt was anguish, and the major dimension of reactive guilt was remorse. As for the relationship between consumers’ self-gift giving and consumer guilt, consumers had the highest degree of anticipatory guilt when they bought gifts for themselves under periodical purchase. However, consumers had the lowest degree of anticipatory guilt if they bought self-gifts under achievements or depression. Besides, if self-gift giving behavior was highly product-oriented, consumers would have financial consumer guilt. Moreover, if self-gift giving behavior was lowly product-oriented, consumers would have no consumer guilt. Finally, this study concerned the functional/hedonic products moderating the relation between self-gift giving and consumer guilt. For those who bought themselves functional gifts, no matter this self-gift giving behavior belonged to highly or lowly product-oriented, consumers would have financial consumer guilt. For those who bought themselves hedonic gifts, if this self-gift giving behavior was highly product-oriented, consumers would have financial consumer guilt; however, if this self-gift giving behavior was lowly product-oriented, consumers would have no consumer guilt.

The reading of four contemporary novels, namely: Credo by Melvyn Bragg, The Catastrophist by Ronan Bennett, Everything You Need by A.L. Kennedy and American Gods by Neil Gaiman explores the prominent position of mythification and remythification in contemporary literature. The discussion of Bragg's novel examines the significance of Celtic mythology and folklore and to what extent it influenced Christian mythology on the British Isles and vice versa. The presentation of the transition from a cyclical, pagan to a linear, Christian belief system is analysed. My analysis of Bennett's novel supports the observation that political myth as myth transformed contains elements and qualities embodied by sacred myths and investigates the relevance of Johan Degenaar's observation that "[p]ostmodernism emphasises the fact that myth is an ambiguous phenomenon" and practices an attitude of "eternal vigilance" (1995: 47), as is evident in the main protagonist's dispassionate stance. My reading of Kennedy's novel explores the bond that myth creates between the artist and the audience and argues that the writer as myth creator fulfils a restorative function through the mythical and symbolic qualities embedded in literature. Gaiman's novel American Gods focuses on the function of meta/multi-mythology in contemporary literature (especially the fantasy genre) and on what these qualities reveal about a society and its concerns and values. The thesis contemplates how in each case the original myths were substituted, modulated or transfigured to be presented as metamyth or myth transformed. The analysis shows that myth can be used in various ways in literature: as the data or information that is recreated and transformed in the creative process to establish a common matrix of stories, symbols, images and motifs which represents a bond between the author and the reader in terms of the meaning-making process; to facilitate a spiritual enrichment in a demythologized world and for its restorative abilities. The study is confirmed by detailed mythical reference. / English Studies / (D. Litt. et Phil. (English))

[pt] Uma erótica mortífera: ruídos do supereu na clínica psicanalítica é um estudo da constituição do supereu na teoria psicanalítica e seus desdobramentos na clínica. O supereu que surge na obra freudiana como produto da identificação no declínio do complexo de Édipo, admite traços cruéis em sua parceria com a pulsão de morte. Lacan propõe um supereu equivalente ao objeto a como objeto voz, contribuição de grande novidade para a teoria analítica. Os mandatos superegóicos incidem como uma voz muda, inaudível, e propõem um desafio à clínica, que deve manejar as manifestações deste supereu, tais como o sentimento de culpa, a necessidade de punição e a reação terapêutica negativa. Os paradoxos do supereu serão abordados, privilegiando a face do supereu que é correlata ao gozo, distinguindo-o do Nome-do-Pai, uma função atrelada ao desejo. / [en] One deadly erotica: noises of the superego in the psycoanalytic treatment is a study of the formation of the superego in psychoanalytic theory and its developments in the clinic. The superego, which appears in Freud s work as a product of identification in the decline of the Oedipus complex, admits cruel traits in their partnership with the death drive. Lacan proposes an equivalent object-a with the object-voice, contribution of great novelty for clinical theory. The superego commands levied as a muted voice, inaudible, and propose a challenge to the clinic: to manage the manifestations of this superego, such as guilt, the need for punishment, and negative therapeutic reaction. The paradoxes of the superego are addressed, focusing on the face of the superego that is related to the jouissance, distinguishing it from the Name-of-the-Father - a function harnessed to desire.

Text in Afrikaans with summaries in Afrikaans and English / A pastoral Gestalt therapeutic intervention model was developed, implemented and evaluated in the research to facilitate the therapeutic process from guilt and shame to forgiveness. Guilt and shame can be traumatic self-conscious experiences which has an impact on abused late adolescent's physical, psychological, social, emotional, moral and religious development. It can determine the adolescent's behavior, their views of themselves and their interpersonal relationships. Guilt and shame arouses feelings of helplessness, anger, blame, bitterness and the need for retaliation, while forgiveness can relieve these impulses effectively and be utilized as a source for a recovering experience. In designing the intervention model, the researcher studied adolescents' emotional experience, behaviour and management of guilt, shame and forgiveness from a pastoral base theory within the Gestalt therapeutic perspective. The formation of the paradigm is based on a multidisciplinary approach which takes place on the interface between pastoral counselling and Gestalt therapy without the unique content and character of pastoral care or the Gestalt therapy being lost. By utilizing the intervention model abused late adolescents are assisted with the necessary awareness to focus on what is on their foreground in order to reach self-regulation of their emotional experience. The intervention model was developed as a prototype intervention based on Enright's forgiveness process model and components of both the pastoral base theory and the Gestalt therapeutic process of the Schoeman working model. The research was performed by using a mixed qualitative-quantitative approach. The qualitative approach entails the use of applied intervention in intervention research while the quantitative approach consists of measuring the respondents' experiences of guilt, shame and forgiveness, using three standardized rating scales before and after intervention. The researcher applied the intervention research design in a multiple case study with five respondents and a single-system design was incorporated into the intervention research. The measurement of respondents' experiences of guilt, shame and forgiveness after intervention, determined whether the changes took effect, attributable to their participation in the intervention. Following the research findings the conclusion was made that the pastoral Gestalt therapeutic intervention model can be used effectively to guide abused late adolescents who experience guilt and shame, to forgiveness. / In die navorsing is 'n pastorale Gestaltterapeutiese intervensiemodel ontwikkel, geimplementeer en geevalueer om die terapeutiese proses van skuld en skaamte na vergifnis te fasiliteer. Skuld en skaamte kan traumatiese selfbewuste ervaringe wees wat mishandelde laat-adolessente se fisieke, psigiese, sosiale, emosionele, morele en religieuse ontwikkeling beinvloed. Dit kan bepalend vir die adolessente se gedrag wees, asook hul siening van hulself en hul interpersoonlike verhoudinge. Skuld en skaamte wek gevoelens van magteloosheid, woede, blaam, bitterheid en die behoefte na vergelding, terwyl vergifnis hierdie impulse kan verlig en effektief benut kan word as 'n bron van die herstelervaring. In die antwerp van die intervensiemodel het die navorser die adolessente se emosionele ervaring, gedrag en hantering van skuld, skaamte en vergifnis vanuit 'n pastorale basisteorie binne die Gestaltterapeutiese perspektief bestudeer. Die vorming van die paradigma is geskoei op 'n multidissiplinere benadering wat op die tussenvlak tussen pastoraat en Gestaltterapie plaasvind, sander om die eiesoortige inhoud en karakter van die pastoraat of die Gestaltterapie verlore te laat gaan. Deur benutting van die intervensiemodel is mishandelde laat-adolessente begelei om met die nodige bewustheid te fokus op dit wat op hul voorgrond is ten einde selfregulering van hul emosionele belewenis te bereik. Die intervensiemodel is ontwikkel as 'n prototipe intervensie deur Enright se vergifnis prosesmodel en komponente van sowel die pastorale basisteorie as die Gestaltterapeutiese proses van die Schoeman-werkmodel te gebruik. Die navorsing is vanuit die gemengde kwalitatiewe-kwantitatiewe benadering onderneem. Die kwalitatiewe benadering het die gebruik van toegepaste intervensie in 'n intervensienavorsingsmodel behels en die kwantitatiewe benadering die meting van die respondente se ervaring van skuld, skaamte en vergifnis, met behulp van drie gestandaardiseerde metingskale, voor en na intervensie. Die navorser het die intervensienavorsingontwerp in 'n meervoudige gevallestudie met vyf respondente toegepas en 'n enkelsisteemontwerp in die intervensienavorsing gei"nkorporeer. Die meting van die respondente se ervaring van skuld, skaamte en vergifnis na intervensie, het bepaal of die veranderinge wat ingetree het, toegeskryf kan word aan hul deelname aan die intervensieprogram. Na aanleiding van die navorsingsresultate is die gevolgtrekking gemaak dat die pastorale Gestaltterapeutiese intervensiemodel effektief gebruik kan word om mishandelde laat-adolessente wat skuld en skaamte ervaar, na vergifnis te begelei. / Social Work / D.Diac. (Play Therapy)