<p> </p> <p>US military personnel often experience ongoing distress after being exposed to traumatic events, and many develop posttraumatic stress disorder (PTSD) and major depressive disorder (MDD). Both general theories of stress and coping and cognitive theories of PTSD suggest that traumatic events give rise to distress by negatively influencing important beliefs and goals related to the self, other people, and the world. According to these theories, more positive belief- and goal-systems are associated with less severe symptoms of distress. Two constructs that tap into these systems are general self-efficacy and subjective meaning in life. The overall goal of the current study was to examine the ways general self-efficacy and subjective meaning in life relate to posttraumatic stress and depressive symptoms and symptom clusters in US military personnel, both cross-sectionally and longitudinally. Data from a VA-funded intervention study (<em>n </em>= 191) were examined. Results demonstrated that meaning in life is consistently associated with posttraumatic stress and depressive symptoms and symptom clusters cross-sectionally, whereas general self-efficacy is only associated with some aspects of depressive symptoms. Longitudinal analyses further revealed that meaning in life is associated with the Cluster D symptoms of PTSD and the cognitive-affective symptoms of depression. Interpretations, possible explanations, implications, and future directions are provided. Continued research in this area may identify important targets for treatment that enhance ongoing efforts to facilitate recovery from trauma. </p>

The work deals with the aspects of the role and responsibility of a worker in helping professions at work with a client who lost their meaning of life. The work answers the questions on what sphere of knowledge the helper is supposed to have to be able to provide a high-quality and expert care. Life situations are mentioned here, which presuppose the loss of meaning of life as well as the riscs of loss of meaning of life are evaluated. Also the role and responsibility of the worker in helping profession is outlined. The work was based primarily on literature by existential-minded authors and on professional literature focused on psychology, psychiatry, social work and ethics.

No description available.

Notre projet de mémoire consistait à valider auprès de personnes qui vieillissent et qui ont subi des pertes l’hypothèse de recherche suivante : « Comment l’intégration de grandes théories sur la vie spirituelle à l’outil du bilan de vie (à son questionnaire) aide l’aîné qui subit des pertes à trouver un sens à sa vie? » Notre projet de mémoire consistait à valider auprès de personnes qui vieillissent et qui ont subi des pertes l’hypothèse de recherche suivante : « Comment l’intégration de grandes théories sur la vie spirituelle à l’outil du bilan de vie (à son questionnaire) aide l’aîné qui subit des pertes à trouver un sens à sa vie? » Dans ce mémoire, nous nous intéressons à la problématique du vieillissement, notamment dans le cadre québécois, à ce vieillissement plus spécifique des aînés hémodialysés en situation de pertes. Cela dit, dans l’introduction, nous esquisserons le contexte général derrière le projet. Le mémoire est présenté selon les quatre étapes prévues par la méthode de la praxéologie pastorale, à savoir l’observation, l’interprétation, l’intervention et la prospective. Dans la première étape, nous introduirons les paramètres de notre observation en milieu pastoral. Nous chercherons ainsi à clarifier le problème rencontré, à partir des questions convenues en praxéologie pastorale: le qui, le quoi, le où, le quand, le comment et le pourquoi. Dans la seconde étape, nous tenterons de faire rencontrer des interprétations théoriques en vue de trouver une compréhension nouvelle du drame qui se joue. Ainsi, nous soulignerons que nous sommes redevables à quatre grandes théories sur la vie spirituelle quant au cadre de référence de notre recherche, à savoir Oser, Gmünder et Ridez; Vasse; Breton et Liébanas. La troisième étape se voudra une sorte d’évaluation des changements à apporter à la pratique, leurs impacts, les stratégies pour les mettre en place et les résistances qui ne manqueront pas de se manifester à leur égard. Dans la dernière étape, nous nous interrogerons sur les visions inconscientes du monde et de l’être humain véhiculées par l’intervention dans le but de se réajuster. Dans ce mémoire, nous avons identifié, à l’aide de l’outil du bilan de vie, six aspects de la vie spirituelle d’un aîné hémodialysé en situation de pertes, soit les représentations ou les images de Dieu, le sens du péché commis, les signes de l’existence du péché, l’antériorité de l’amour de Dieu par rapport au péché, les voies d’entrées à la vie spirituelle, les indications pour cheminer spirituellement et les effets de vie et de mort. / Our thesis project is to validate with aging people who have suffered loss, the following research hypothesis: « How the integration of major theories on the spiritual life to the life story tool (in the questionnaire) for the seniors who suffers loss help on the sens which people make of their life?» In this study, we are interested in the problems of ageing, in particular within the Québec framework, specifically regarding the ageing of elders within hemodialysis process in situation of a loss. In the introduction, we will outline the general context behind the project. The report is presented according to the four stages laid down by the method of pastoral praxeology, namely the observation, interpretation, the intervention and the prospective. Firstly, we will introduce the parameters of our observation in our pastoral milieu. We will thus seek to clarify the encountered problem, starting from the questions agreed in pastoral praxeology: the which, the what, the where, the when, the how and the why. Secondly, we will try to meet theoretical interpretations in order to find a new understanding of the drama which is played. Thus, we will stress out that we are indebted to four great theories on the spiritual life as for the framework of reference of our research, namely Oser, Gmünder and Ridez; Vasse; Breton and Liébanas. The third step will be a sort of evaluation of changes to implement in real life, their impacts, the strategies to implement them and the unavoidable resistances generated by them. Lastly, we will wonder about the unconscious visions of the world and human being conveyed by the intervention with an aim of being refit. In this study, we have identified, using the tool of the life story, six aspects of the spiritual life of an elder in a hemodialysis process in situation of a loss, which are the representations or the images of God, the meaning of sin, the signs of the existence of the sin, the anteriority of the love of God compared to the sin, the ways of entry to the spiritual life as well as the indications to grow spiritually and the effects of life and death.

Made available in DSpace on 2016-07-27T13:46:30Z (GMT). No. of bitstreams: 1 ERIKA PEREIRA MACHADO.pdf: 990501 bytes, checksum: 550397d7499ea75eca571f0a03ff27a2 (MD5) Previous issue date: 2014-02-06 / As pessoas buscam em sua essência a espiritualidade e/ou sagrado como forma para entender o significado da vida e da morte, de sua presença no mundo, melhorar sua saúde, e também pode ser uma ferramenta para lidar com as adversidades e os estados traumáticos, agressores e estressores que a vida propõe. Numa doença crônica e incapacitante surge na vida do doente a figura da pessoa cuidadora, na sua maioria é um familiar, cuja entrega à prestação de cuidados ao outro é diária, ininterrupta e em algumas situações pode ser cansativa e dolorosa ao cuidador. A rotina de quem cuida é uma tarefa estressante e angustiante, pois ao cuidador estão expostos eventos que o podem conduzir ao estresse, ansiedade e depressão, ou seja, essas são algumas das respostas de um organismo fragilizado por fatores agressores diários e que requer uma atenção e disposição imediata. Nesta situação a pessoa cuidadora precisa ser assistida e receber um cuidado integral com intuito de prevenir ou minimizar um adoecimento. Nesta pesquisa se propôs discutir a espiritualidade na vida cotidiana de cuidadores de doentes, com enfoque em três textos bíblicos referenciando a práxis terapêutica do taumaturgo, Jesus, cuidador e curador da integridade e totalidade das pessoas doentes e cuidadoras. O estudo fenomenológico-hermenêutico foi dividido em três capítulos. No primeiro é apresentada uma fundamentação teórica da doença crônica e a realidade que envolve o cuidador familiar. No segundo é abordado o discurso de três narrativas bíblicas de cura, apresentadas nos textos de Marcos 10,46-52, Mateus 9,1-8 e Lucas 13,10-17, num olhar para a pessoa cuidadora como um ser que necessita de cuidados e atenção. No terceiro elucida elementos e reflexões para uma prática de cuidado integral e especial para com a pessoa cuidadora frente à tarefa de cuidado. Na conclusão é apresentada a espiritualidade no modo de construir e vivenciar o sofrimento que se instaura na vida de quem adoece. Mediante as perdas, renúncias e decepções, o cuidador é uma pessoa que adoece em silêncio e a espiritualidade é uma das formas de promover qualidade de vida e ressignificação ao que adoece, agindo positivamente sobre a saúde mental, produzindo esperança, acolhimento, amparo e sentido a vida.

Notre projet de mémoire consistait à valider auprès de personnes qui vieillissent et qui ont subi des pertes l’hypothèse de recherche suivante : « Comment l’intégration de grandes théories sur la vie spirituelle à l’outil du bilan de vie (à son questionnaire) aide l’aîné qui subit des pertes à trouver un sens à sa vie? » Notre projet de mémoire consistait à valider auprès de personnes qui vieillissent et qui ont subi des pertes l’hypothèse de recherche suivante : « Comment l’intégration de grandes théories sur la vie spirituelle à l’outil du bilan de vie (à son questionnaire) aide l’aîné qui subit des pertes à trouver un sens à sa vie? » Dans ce mémoire, nous nous intéressons à la problématique du vieillissement, notamment dans le cadre québécois, à ce vieillissement plus spécifique des aînés hémodialysés en situation de pertes. Cela dit, dans l’introduction, nous esquisserons le contexte général derrière le projet. Le mémoire est présenté selon les quatre étapes prévues par la méthode de la praxéologie pastorale, à savoir l’observation, l’interprétation, l’intervention et la prospective. Dans la première étape, nous introduirons les paramètres de notre observation en milieu pastoral. Nous chercherons ainsi à clarifier le problème rencontré, à partir des questions convenues en praxéologie pastorale: le qui, le quoi, le où, le quand, le comment et le pourquoi. Dans la seconde étape, nous tenterons de faire rencontrer des interprétations théoriques en vue de trouver une compréhension nouvelle du drame qui se joue. Ainsi, nous soulignerons que nous sommes redevables à quatre grandes théories sur la vie spirituelle quant au cadre de référence de notre recherche, à savoir Oser, Gmünder et Ridez; Vasse; Breton et Liébanas. La troisième étape se voudra une sorte d’évaluation des changements à apporter à la pratique, leurs impacts, les stratégies pour les mettre en place et les résistances qui ne manqueront pas de se manifester à leur égard. Dans la dernière étape, nous nous interrogerons sur les visions inconscientes du monde et de l’être humain véhiculées par l’intervention dans le but de se réajuster. Dans ce mémoire, nous avons identifié, à l’aide de l’outil du bilan de vie, six aspects de la vie spirituelle d’un aîné hémodialysé en situation de pertes, soit les représentations ou les images de Dieu, le sens du péché commis, les signes de l’existence du péché, l’antériorité de l’amour de Dieu par rapport au péché, les voies d’entrées à la vie spirituelle, les indications pour cheminer spirituellement et les effets de vie et de mort. / Our thesis project is to validate with aging people who have suffered loss, the following research hypothesis: « How the integration of major theories on the spiritual life to the life story tool (in the questionnaire) for the seniors who suffers loss help on the sens which people make of their life?» In this study, we are interested in the problems of ageing, in particular within the Québec framework, specifically regarding the ageing of elders within hemodialysis process in situation of a loss. In the introduction, we will outline the general context behind the project. The report is presented according to the four stages laid down by the method of pastoral praxeology, namely the observation, interpretation, the intervention and the prospective. Firstly, we will introduce the parameters of our observation in our pastoral milieu. We will thus seek to clarify the encountered problem, starting from the questions agreed in pastoral praxeology: the which, the what, the where, the when, the how and the why. Secondly, we will try to meet theoretical interpretations in order to find a new understanding of the drama which is played. Thus, we will stress out that we are indebted to four great theories on the spiritual life as for the framework of reference of our research, namely Oser, Gmünder and Ridez; Vasse; Breton and Liébanas. The third step will be a sort of evaluation of changes to implement in real life, their impacts, the strategies to implement them and the unavoidable resistances generated by them. Lastly, we will wonder about the unconscious visions of the world and human being conveyed by the intervention with an aim of being refit. In this study, we have identified, using the tool of the life story, six aspects of the spiritual life of an elder in a hemodialysis process in situation of a loss, which are the representations or the images of God, the meaning of sin, the signs of the existence of the sin, the anteriority of the love of God compared to the sin, the ways of entry to the spiritual life as well as the indications to grow spiritually and the effects of life and death.

Tyrimo tikslas – nustatyti reabilitacijos ligoninėje po širdies ir kraujagyslių ligų gydomų pacientų subjektyvios sveikatos sąsajas su gyvenimo prasme ir socialiniu palaikymu sociodemografinių veiksnių kontekste. Eiga. Tyrime dalyvavo 172 tiriamieji (vyrai: n=91 (52,9 %), moterys: n=81 (47,1 %), amžiaus intervalas: 40 – 88 metai (vidurkis 67,9, st.n. 10,954)), LSMUL KK filialo Viršužiglio reabilitacijos ligoninės pacientų, besigydančių šioje ligoninėje po širdies ar kraujagyslių ligų. Tyrimo rezultatai parodė, kad subjektyvi sveikata statistiškai reikšmingai susijusi su psichologiniais veiksniais: gyvenimo prasmingumo turėjimu (p(0,000) < 0,05), sociodemografiniais veiksniais: socialiniu palaikymu (p(0,038) < 0,05), darbiniu statusu (p(0,011) < 0,05). Subjektyvios sveikatos ryšys su kitais veiksniais (gyvenimo prasmės ieškojimu, lytimi, amžiumi, gyvenama vieta, šeimynine padėtimi, išsilavinimu, turimų vaikų skaičiumi, ligos pobūdžiu) statistikai nereikšmingas (p > 0,05). Nustatyta, kad geresnę subjektyvią sveikatą gali lemti tai, jog tiriamasis yra dirbantis, mažiau ieško gyvenimo prasmės ir daugiau jos jau turi (p < 0,05). / The aim of the study was to establish rehabilitation hospital cardiovascular recovery patients subjective health links to the meaning of life and social support in the context of socio-demographic factors. The subjects of the study were 172 rehabilitation hospital cardiovascular recovery patients (men: n=91 (52,9 %), women: n=81 (47,1 %), age: 40 – 88 years (mean 67,9, st.d. 10,954)). Study was carried out in Hospital of Lithuanian University of Health Sciences Kaunas Clinics Virsuziglis Hospital of Rehabilitation. The results of the study showed that the subjective health significantly associated with psychological factors: the meaning of life presence (p (0,000) < 0,05), and sociodemographic factors: social support (p (0,038) < 0,05), working status (p (0,011 ) < 0,05). Subjective health link with other factors (meaning of life searching, gender, age, place of residence, marital status, education, number of children, the nature of the disease) is statistical insignificant (p > 0,05). It was found that better subjective health may lead to the fact that the patients are working, less searching the meaning of life and the more they already have (p < 0,05).

Made available in DSpace on 2015-04-17T15:01:56Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1442571 bytes, checksum: 09336b667599766e04c1b0328dbda247 (MD5) Previous issue date: 2012-08-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / AIDS is a disease caused by HIV, which destroys the defense mechanisms of the human body because it has as main target immune system cells (CD4+). However, with the emergence of Antiretroviral Therapy, HIV/AIDS was classified as a chronic disease, which improved the quality of life of its bearer and included in their studies variables such as religiosity / spirituality, the meaning of life and affections. In this perspective, this research aimed to test a theoretical model proposed by Viktor Frankl explains the dynamics of noopsychosomatic in people living with HIV/AIDS. Specifically, we sought to understand how the size noological (represented by the religious attitude and sense of accomplishment), influences the psychic dimension (positive affect and the perception of the past) and thus affects the somatic dimension (represented by the functioning of the immune system through the level of CD4+/CD8+). Thus, 115 participants were seropositive for HIV / AIDS, aged 18-63 years (sd = 10.32 m = 39), and 61.37% male. The patients answered a set of five instruments: Sense of Life Questionnaire; Scale Ontological Perception of Time, Scale Positive and Negative Affects; Religious Attitude Scale Questionnaire and a socio-demographic and clinical. Analyzes were performed descriptive, bivariate - Pearson correlations (r) - and factorials. Through AMOS (version 7) proceeded with a path analysis (path analysis) to test the theoretical prediction of the indices represented by the ratio of lymphocytes CD4+/CD8+. The results indicate that suitability model, with rates adjustments plausible: &#967;2 (20) = 27.4 (p <0.01); &#967;2/gl = 1.37, GFI = 0.95, AGFI = 0.91 ; = CFI RMSEA = 0.97 and 0.06 (90% CI = from 0.000 to 0.11); pclose test indicated that the value of RMSEA is taken as statistically higher than the cutting point, ie 0.05 . It is worth noting that all saturations (the lambda, &#955;) were statistically different from zero (z> 1.96, p <0.05). The results showed that the religious attitude - composed of the four factors: religious knowledge (&#955; = 0.87), religious behavior (&#955; = 0.87), religious sentiment (&#955; = 0.63) and religious embodiment (&#955; = 0 , 56) - was directly associated with the realization of meaning (&#955; = 0.37), which in turn was related to satisfaction with the past (&#955; = 0.35). Finally, the immune system, measured by CD4 + / CD8 +, was predicted by the same item (&#955; = 0.16). Thus, he conceives that this work brought together empirical evidence about the adequacy of the theoretical model of noopsychosomatic in patients living with HIV/AIDS. It is understandable, therefore, the relevance of religion/ spirituality and meaning of life in the process of illness and health. / A AIDS é uma doença causada pelo vírus HIV, que destrói os mecanismos de defesa do corpo humano, pois tem como principal alvo células do sistema imunológico (linfócitos T CD4+). No entanto, com o surgimento da Terapia Antirretroviral, o HIV/AIDS passou a ser classificado como uma doença crônica, o que melhorou consideravelmente a qualidade de vida de seu portador e incluiu em seus estudos variáveis como a religiosidade/espiritualidade, o sentido da vida e os afetos. Nesta perspectiva, a presente pesquisa teve como objetivo principal testar um modelo teórico proposto por Viktor Frankl que explica a dinâmica da noopsicossomática em pessoas que vivem com HIV/AIDS. Especificamente, buscou-se entender como a dimensão noológica (representada pela atitude religiosa e a realização de sentido), influencia a dimensão psíquica (afetos positivos e a percepção do passado) e, consequentemente, repercute na dimensão somática (representada pelo funcionamento do sistema imunológico por meio do nível de células CD4+/CD8+). Destarte, participaram da pesquisa 115 pacientes soropositivos para o HIV/AIDS, com idade variando entre 18 a 63 anos (dp= 10,32; m= 39), sendo 61,37% do sexo masculino. Os pacientes responderam a um conjunto de cinco instrumentos: Questionário de Sentido de Vida; Escala de Percepção Ontológica do Tempo; Escala de Afetos Positivos e Negativos; Escala de Atitude Religiosa e um Questionário sócio-demográfico e clínico. Foram realizadas analises descritivas, bivariadas correlações de Pearson (r) e fatoriais. Por meio do AMOS (versão 7) procedeu-se uma path analysis (Análise de caminhos) para testar o modelo teórico de predição dos índices dos linfócitos representados pela razão CD4+/CD8+. Os resultados apontam para adequabilidade desse modelo, com os índices de ajustes plausíveis: &#967;2 (20) = 27,4 (p < 0,01); &#967;2/gl = 1,37; GFI = 0,95; AGFI = 0,91; CFI = 0,97 e RMSEA = 0,06 (IC 90% = 0,000 0,11); o teste Pclose indicou que o valor do RMSEA não é estatisticamente superior ao tomado como ponto de corte, isto é, 0,05. Ressalta-se ainda que todas as saturações (os lambdas, &#955;) foram estatisticamente diferentes de zero (z > 1,96, p < 0,05). Os resultados apontaram que a atitude religiosa composta por seus quatro fatores: conhecimento religioso (&#955; = 0,87), comportamento religioso (&#955; = 0,87), sentimento religioso (&#955; = 0,63) e corporeidade religiosa (&#955; = 0,56) associou-se diretamente com a realização de sentido (&#955; = 0,37), que por sua vez se relacionou com a satisfação com o passado (&#955; = 0,35). Por fim o sistema imunológico, aferido pela relação CD4+/CD8+, foi predito por esse mesmo item (&#955; = 0,16). Assim sendo, concebe-se que o presente trabalho reuniu evidências empíricas acerca da adequação do modelo teórico da noopsicossomática em pacientes que vivem com HIV/AIDS. Compreende-se, portanto, a relevância da religiosidade/espiritualidade e do sentido da vida no processo de adoecimento e saúde.

A pesquisa, que ora apresentamos, estabelece uma relação de convergência entre experiência de Deus e educação escolar. E mostra de que forma a escola pode abordar tal questão sem fazer proselitismo religioso. O fim último da educação é a humanização e toda experiência autêntica de Deus humaniza, então, neste ponto, tanto o processo educacional quanto a experiência religiosa se encontram. O ser transcendental deseja algo que oriente o seu conhecimento, precisa de respostas, procura e só descansa, quando consegue repousar num Sentido que a tudo dá sentido, que é posto pelas questões últimas. E à educação cabe um papel fundamental: não deixar que os seres humanos absolutizem o que não faz sentido, o que não humaniza. Mas com base em quê a educação pode favorecer o Sentido que humaniza? Este Sentido com sabor de Absoluto como se apresentaria? É nesta perspectiva que propomos uma pedagogia da admiração fundante e criativa, que se estrutura sobre os princípios e estratégias vivenciais do Lúdico e do Estético ao oferecer a possibilidade de um projeto político-educacional onde o Belo e a Alegria aparecem como o rosto do Sentido, e, porque não dizer, como a face do Deus que humaniza. Pela pedagogia, aqui proposta, o Sentido da vida configura-se à Boniteza e à Alegria, que nos levam a construir a nossa identidade humana pelo Bom e o Bem. Veremos que toda experiência de Deus provoca um êxtase que apresenta o Sentido, o fundamento da existência. E, educar, não é nada mais que humanizar pelo Sentido, através da via Estética e Lúdica. / The research which is now presented, establishes a convergence relation between the experience of God and school education. It shows how the school can deal with such issue with no religious proselytism. The extreme aim of education is humanization and all the authentic experience of God humanizes, then, in this point, the educational process as well as the religious experience is. The transcendental being wishes a meaning which guides his knowledge, needs answers, searches and only rests when he can rest in a Meaning that to everything can give a meaning that it is granted by the extreme issues. And a fundamental role is a duty of education: not allow the human beings absolutize what has no sense, what does not humanize. But what is education based on that it can favor the Meaning that it humanizes? But how would this Meaning with Absolute essence present itself? In this perspective we propose a grounded and creative pedagogy of admiration, which structures itself on the life experience principles and strategies from the Playful and the Esthetic when proving the possibility of a political-educational project where Beauty and Joy appear as the face of Meaning, and why not saying as the Gods face that humanizes. By the pedagogy proposed here, the Meaning of life forms to the Beauty and Joy, which leads us to build our human identity by the Good and Wellness. We will notice that all the experience of God provokes ecstasy that presents the Meaning, the fundament of the existence. And to educate is nothing more than to humanize by the Meaning, through Esthetic and the Playful via.

Conselho Nacional de Desenvolvimento CientÃfico e TecnolÃgico / The present work aimed to research the theoretical interfaces between ethics and psychology in the opus of Viktor Frankl, Austrian psychiatrist and founder of Logotherapy. Through the systematization of three concepts (âmeaningâ, âwill to meaningâ and âmoral conscienceâ), our analytical path led us to the description of a âmeaning-of-life ethicsâ as an âethic of responsibilityâ that reconciles morals and ontology. The first category is interpreted as a key concept in order to enlighten Franklâs world view. In the next chapter, divided in two parts, the anthropological theory of Logotherapy is studied in detail. The third concept brings forth the problem of meaning legitimacy as a moral imperative. At this point we face Franklâs radical ontological questioning on the phenomenon of responsibility. The last chapter attempts to harmonize the three categories mentioned into an ethical theory. / O presente trabalho teve como objetivo investigar as interfaces Ãtico-psicolÃgicas existentes no pensamento de Viktor Emil Frankl, psiquiatra austrÃaco, criador da assim chamada 3 Escola Vienense de Psicoterapia: a logoterapia, tambÃm conhecida como âa psicologia do sentido da vidaâ. AtravÃs de uma sistematizaÃÃo particular de trÃs conceitos bÃsicos, a saber: o de âsentidoâ, o de âvontade de sentidoâ e o de âconsciÃncia moralâ, articulou-se um eixo de anÃlise que explicitou a presenÃa de uma âÃtica do sentido da vidaâ enquanto âÃtica da responsabilidadeâ, evidenciando-se, aÃ, uma reconciliaÃÃo entre Ãtica e ontologia, atravÃs do que chamamos aqui de âontologizaÃÃo da moralâ. Inicialmente, identificamos a questÃo do âsentidoâ como conceito-chave para a compreensÃo da visÃo de mundo que integra o pensamento de Frankl. O capÃtulo seguinte à reservado a um esforÃo de explicitaÃÃo e anÃlise da teoria antropolÃgica da logoterapia, dividindo-se em duas partes: âO Homemâ e âA Vontade de Sentidoâ. A terceira categoria investigada diz respeito ao problema da legitimaÃÃo do carÃter imperativo do sentido, ponto em que nos depararemos com o questionamento ontolÃgico radical do fenÃmeno da responsabilidade humana, entendida em sua relaÃÃo com a transcendÃncia. Cabe mencionar que, no percurso investigativo, perpassamos vÃrios temas caros à tradiÃÃo filosÃfica, como o problema mente-corpo, o dilema das leituras psicolÃgicas sobre a moralidade, a busca de um fundamento para a Ãtica no contexto da derrocada das tradiÃÃes e o conceito de Pessoa.