Submitted by Maike Costa (maiksebas@gmail.com) on 2017-07-19T12:58:39Z No. of bitstreams: 1 arquivototal.pdf: 2059931 bytes, checksum: a25c1fefc8cf23360199f9f3641568c2 (MD5) / Made available in DSpace on 2017-07-19T12:58:39Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 2059931 bytes, checksum: a25c1fefc8cf23360199f9f3641568c2 (MD5) Previous issue date: 2017-03-03 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / This study is based on Enright‟s interpersonal forgiveness theory, who conceive forgiveness as a moral attitude and propose its study in three dimensions: forgiving another - dimension of the victims, and receiving forgiveness and self-forgiveness - dimensions of offenders. For each dimension are proposed clinical processes that have a similar structure composed of four phases: uncovering, decision, work and outcome. This dissertation is an intervention work with the aim of promoting attitudes to receiving forgiveness and self-forgiveness in a group of inmates. The intervention was based on the phases and units of the clinical processes and was performed in 16 sessions each lasting approximately 90 minutes. A quasi-experimental design was used with two groups submitted to pretest and posttest: an experimental group that received the intervention treatment and a control group that received no treatment. Participants were 10 male inmates in semi-open regime, with five participants in the experimental group, ages ranged from 28 to 47 years, and five participants in the control group, ages ranged from 22 to 37 years. Measures of Receiving Forgiveness, Self-forgiveness, Social Desirability, Vulnerability, Anxiety, Depression and Self-Esteem were used. The results showed that the experimental group showed significant differences from pretest to posttest in the following variables: attitude to receiving forgiveness, social desirability, vulnerability and anxiety. The Jacobson and Truax method was used to individually analyze participants in the experimental group, evaluating the changes that can be reliably attributed to the intervention and the clinical significance of this change, that indicates if they are strong enough to be considered relevant. Were found reliably improvement of four participants in atitude to receive forgiveness, of two participants in atitude to self-forgiveness, of three participants in self-esteem, of two participants in vulnerability, and of one participant in depression. All changes in the attitude of receiving forgiveness, atitude to self-forgiveness, and self-esteem were clinically significant. The best results with the dimension receiving forgiveness were expected, since literature points out that the self-forgiveness process is the most difficult among the three dimensions of forgiveness. The results indicated that this study partially achieve the objective of contributing to significant advances in the promotion of forgiveness and to the improvement of the well-being of the intervention participants. It is considered that the skills and strategies worked may help participants in their interpersonal relationships and conflict resolution. / Este estudo fundamenta-se na teoria do perdão interpessoal de Enright, que concebe o perdão como uma atitude moral e propõem o seu estudo em três dimensões: oferecer o perdão – dimensão referente às vítimas, e receber o perdão e autoperdão – dimensões referentes aos ofensores. Para cada dimensão são propostos processos clínicos que possuem uma estrutura semelhante composta por quatro fases: reconhecimento, decisão, resolução e aprofundamento. Esta dissertação consiste em um trabalho de intervenção com o objetivo de promover atitudes para receber o perdão e autoperdoar-se em um grupo de apenados. A intervenção foi baseada nas fases e unidades dos processos clínicos e foi realizada em 16 sessões com duração de aproximadamente 90 minutos cada. Foi utilizado um delineamento quase-experimental com dois grupos submetidos a pré-teste e pós-teste: um grupo experimental que recebeu o tratamento da intervenção e o grupo controle que não recebeu nenhum tratamento. Participaram do estudo 10 apenados do sexo masculino em regime semiaberto, sendo cinco participantes do grupo experimental, com idades entre 28 e 47 anos, e cinco participantes do grupo controle, com idades entre 22 e 37 anos. Foram utilizadas medidas de Receber o Perdão, Autoperdoar-se, Desejabilidade Social, Vulnerabilidade, Ansiedade, Depressão e Autoestima. Os resultados mostraram que o grupo experimental apresentou diferenças significativas entre o pré-teste e o pós-teste nas seguintes variáveis: atitude para receber o perdão, desejabilidade social, vulnerabilidade e ansiedade. O método de Jacobson e Truax foi utilizado para analisar individualmente os participantes do grupo experimental sobre as mudanças que poderiam ser confiavelmente atribuídas à intervenção e sobre a significância clínica dessas mudanças, que indica se elas foram robustas o suficiente para serem consideradas relevantes. Verificou-se que quatro participantes apresentaram melhoras confiáveis na atitude para receber o perdão, dois participantes na atitude para autoperdoar-se, três participantes na autoestima, dois participantes na vulnerabilidade e um participante na depressão. Foram clinicamente significativas todas as mudanças na atitude para receber o perdão, na atitude para autoperdoar-se e na autoestima. Os melhores resultados com a dimensão receber o perdão estão de acordo com o esperado, uma vez que a literatura aponta que o processo de autoperdão é o mais difícil entre as três dimensões do perdão. Os resultados obtidos indicam que este estudo atingiu parcialmente o objetivo de contribuir para avanços significativos na promoção do perdão e para a melhoria do bem estar dos participantes da intervenção. Considera-se que as habilidades e estratégias trabalhadas poderão auxiliar participantes em suas relações interpessoais e na resolução de conflitos.

The aim of this study was to explore the retrospective experience of self-forgiveness in psychotherapy, using a hermeneutically and existentially oriented research approach and using phenomenological principles in the data analysis (Giorgi, 1975). This research focused on the phenomenon of self-forgiveness, not only as a critical human experience in the individual’s everyday life’s experience, but also as an integral part of treatment and healing in the therapy process. Religious, cultural, moral and philosophical approaches to self-forgiveness were discussed with a focus on the cultural backdrop and the profound socio-political changes in South Africa, against which this research was conducted. In addition the relevant theories and approaches to the phenomenon were reviewed. Using a mixed research method, three questions were formulated in order to elicit the lived structure of the experience being researched. Two, in-depth interviews, were conducted with six of my own therapy clients whose therapy had ended with myself. This phenomenon had not been articulated in therapy and was considered from the point of view of the client who experienced this phenomenon and not from that of the therapist. Painful relational issues had left the participants feeling estranged from themselves and others and the experience of self-forgiveness had resulted in feeling reconnected with themselves and the world. The study of the phenomenon, included six, one monthly discussions with three fellow practising psychologists, whose reflections enhanced the understanding of this phenomenon. Significant findings of this research were that; the phenomena of self-forgiveness and forgiveness of others were interrelated and that self-acceptance was mandatory in the experience of self-forgiveness without a blanket condoning of one’s own actions or the actions of others. Non-forgiveness without vengeance and forgiving without condoning or forgetting the actions of others, could be emotionally and morally appropriate for the individual. Educative insight, a renewed identity and reinterpreted memory were important elements of the experience of self-forgiveness in psychotherapy. Experientially, the moment of recognition of this phenomenon had come as a ‘revelation’ for the participants after therapy had ended and self-forgiveness, formed an integral part of therapy although this experience was not directly articulated in psychotherapy. In this study the significance of the self of the client, the self of the therapist and the psychologists’ discussions relating to the phenomenon were addressed. Emotions pertaining to the experience of self-forgiveness; theoretical implications of this phenomenon for further research and for psychotherapy; limitations of this research and how the experience of self-forgiveness differed from other significant experiences in psychotherapy were critically discussed. / Thesis (PhD (Psychotherapy))--University of Pretoria, 2003. / Psychology / unrestricted

Forgiveness is the act of moving beyond shame, guilt, anger, or blame, and it has been linked to psychological well-being, prosocial behavior, and religion/spirituality (R/S). However, the research on why and how people forgive is inconsistent, as the concepts involved are complex and difficult to define and operationalize. The purpose of this interpretative phenomenological analysis (IPA) was to provide a better understanding of why and how people are cognitively and emotionally able to forgive and the role of R/S in that process. Goal orientation and cognitive restructuring theories were used as frameworks for understanding the forgiveness experience. First-person, semistructured interviews were conducted with 12 persons from 10 different sacred belief systems who had experienced forgiveness of a major transgression. Data were analyzed using the IPA process, and five themes emerged: what is forgiveness?; why forgive?; how to forgive; the relationship between self-forgiveness and forgiveness of others; and developing a forgiveness disposition. All participants described forgiveness as an effortful, transformative process. Their motivation to forgive was based on a learning goal orientation and benefits to personal well-being and relationships. Participants forgave through making supportive R/S and/or social connections, finding the courage to confront transgressions, and resolving issues with compassion and creativity. A model of forgiveness was proposed that researchers can apply to future research efforts, and that mental health providers, clergy, and other helping professionals can use with clients in therapeutic applications of healing from major transgressions.

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Moral injury (MI) among military personnel is a harmful condition caused by perpetrating, failing to prevent, or witnessing atrocities that violate one's deeply held morals or values. The current study built on the existing literature by exploring predictors of MI, specifically trait self-forgiveness (TSF), state self-forgiveness (SSF), perceived social support (PSS), and causal attributions (CA) following potentially morally injurious experiences (PMIEs) in service members and veterans. Participants were 92 U.S. military service members and veterans. The main findings were that TSF and PSS were both significantly negatively associated with MI in bivariate and multivariate analyses. Further, TSF and PSS were examined as potential moderators of the relationship between PMIEs and MI, but these moderation analyses were not significant. Given that some studies provide evidence for different symptom profiles between categories of PMIEs (i.e., PMIE-Self, PMIE-Other, and PMIE-Betrayal), the relationship between the different categories and TSF were explored. Of the three PMIE types, only PMIE-Betrayal was a significant negative predictor of TSF. Finally, CA was explored as a potential mediator of the relationship between TSF and MI outcomes, but this mediation analysis was not significant. Limitations, directions for future research, and implications for clinical practice are included for discussion.

Disordered eating is a general term that describes a wide range of behaviors from diagnosable eating disorders to subclinical patterns of behavior that do not meet criteria for diagnosis (e.g., problematic weight loss behaviors, excessive dieting, bingeing, purging). Disordered eating is prevalent and has a wide range of physical and psychological consequences. Negative self-conscious emotions such as shame and guilt have been implicated in the development and maintenance of disordered eating. Positive attitudes toward the self (i.e., self-forgiveness, self-compassion, self-acceptance) may be helpful in reducing shame, guilt, and disordered eating symptoms. In this dissertation, I explored the associations between positive attitudes toward the self, negative self-conscious emotions, and disordered eating in a sample of college students and adults (N = 477). Positive attitudes toward the self were associated with lower levels of disordered eating symptoms, and this relationship was partially mediated by lower levels of negative self-conscious emotions. I concluded by discussing areas for future research and implications for clinical practice.

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.

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

A text about the difficulties of letting go of worries and forgiving oneself. This is discussed through the practice of mindfulness and the ritual as an artistic process. Dedicating time and acknowledging the present generates presence, visible in the artistic objects. The method of Collage reflects this through piece by piece building stronger artwork and a stronger self.