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Studien ämnar undersöka sambandet mellan paranormal tro och välbefinnande, något tidigare forskning nedprioriterat för att istället fokusera på vad som predicerar paranormal tro. Forskning tyder på positiva hälsoeffekter av religiös tro, samt ger svaga indikationer på att samma kan gälla andra former av paranormal tro. Studiens frågeställningarna ämnar att undersöka ifall bakgrundsvariabler och dimensioner av paranormal tro relaterar till välbefinnande. Deltagarna bestod av 138 individer och data samlades in via enkäter. En Pearsons korrelationsanalys visade att utbildning samt civilstånd hade positiva samband med samtliga dimensioner av välbefinnande, övriga bakgrundsvariabler uppvisade samband med minst en dimension. Paranormal tro tenderade att korrelera negativt med välbefinnande, mest framträdande i dimensionen fysiskt välbefinnande. En hierarkisk regressionsanalys visade att bakgrundsvariablerna signifikant kunde förklara varians i kriterievariablerna, detsamma gällde dock inte för dimensionerna av paranormal tro. En svaghet med studien gäller val av deltagare, framtida forskning med mer jämförbara urvalsgrupper föreslås.

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Made available in DSpace on 2015-03-03T15:47:48Z (GMT). No. of bitstreams: 1 AdrianoAD_DISSERT.pdf: 771338 bytes, checksum: 06adea5feab9914c5a48eb146511b556 (MD5) Previous issue date: 2013-11-19 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / I thank to my advisor, Jo?o Marcos, for the intellectual support and patience that devoted me along graduate years. With his friendship, his ability to see problems of the better point of view and his love in to make Logic, he became a great inspiration for me. I thank to my committee members: Claudia Nalon, Elaine Pimentel and Benjamin Bedregal. These make a rigorous lecture of my work and give me valuable suggestions to make it better. I am grateful to the Post-Graduate Program in Systems and Computation that accepted me as student and provided to me the propitious environment to develop my research. I thank also to the CAPES for a 21 months fellowship. Thanks to my research group, LoLITA (Logic, Language, Information, Theory and Applications). In this group I have the opportunity to make some friends. Someone of them I knew in my early classes, they are: Sanderson, Haniel and Carol Blasio. Others I knew during the course, among them I?d like to cite: Patrick, Claudio, Flaulles and Ronildo. I thank to Severino Linhares and Maria Linhares who gently hosted me at your home in my first months in Natal. This couple jointly with my colleagues of student flat Fernado, Don?tila and Aline are my nuclear family in Natal. I thank my fianc?e Lucl?cia for her precious a ective support and to understand my absence at home during my master. I thank also my parents Manoel and Zenilda, my siblings Alexandre, Paulo and Paula.Without their confidence and encouragement I wouldn?t achieve success in this journey. If you want the hits, be prepared for the misses Carl Yastrzemski / Esta disserta??o trata do enriquecimento de l?gicas modais. O termo enriquecimento ? usado em dois sentidos distintos. No primeiro deles, de fundo sem?ntico, propomos uma sem?ntica difusa para diversas l?gicas modais normais e demonstramos um resultado de completude para uma extensa classe dessas l?gicas enriquecidas com m?ltiplas inst?ncias do axioma da conflu?ncia. Um fato curioso a respeito dessa sem?ntica ? que ela se comporta como as sem?nticas de Kripke usuais. O outro enriquecimento diz respeito ? expressividade da l?gica e se d? por meio da adi??o de novos conectivos, especialmente de nega??es modais. Neste sentido, estudamos inicialmente o fragmento da l?gica cl?ssica positiva estendido com uma nega??o modal paraconsistente e mostramos que essa linguagem ? forte o suficiente para expressar as linguagens modais normais. Vemos que tamb?m ? poss?vel definir uma nega??o modal paracompleta e conectivos de restaura??o que internalizam as no??es de consist?ncia e determina??o a n?vel da linguagem-objeto. Esta l?gica constitui-se em uma L?gica da Inconsist?ncia Formal e em uma L?gica da Indetermina??o Formal. Em tais l?gicas, com o objetivo de recuperar infer?ncias cl?ssicas perdidas, demonstram-se Teoremas de Ajuste de Derivabilidade. No caso da l?gica estendida com uma nega??o paraconsistente, se removermos a implica??o ainda lidaremos com uma linguagem bastante rica, com ambas nega??es paranormais e seus respectivos conectivos de restaura??o. Sobre esta linguagem estudamos a l?gica modal normal minimal definida por meio de um c?lculo de Gentzen apropriado, ? diferen?a dos demais sistemas estudados at? ent?o, que s?o apresentados via c?lculo de Hilbert. Em seguida ap?s demonstrarmos a completude do sistema dedutivo associado a este c?lculo, introduzimos algumas extens?es desse sistema e buscamos Teoremas de Ajuste de Derivabilidade adequados

The paranormal industry in Edinburgh has become a thriving niche within the country's tourist market. While ghost walks have been explored in anthropology from the perspective of spectacle, this thesis investigates and analyses the cultural framework which has furthered the success of the industry. Namely, the ways in which the paranormal industry have appropriated the beliefs and practices of an overarching ghost culture: a community of believers, investigators, mediums, and all those who actively attempt to engage with the paranormal. The increased visibility of the paranormal within popular culture has spurred a wide interest in the unknown and unexplained. Ghost hunting television shows and the prevalence of ghost stories has inspired the desire for unique experiences, and for audiences to contextualise the supernatural within their own lives. The paranormal industry has grown to accommodate this intense, active enthusiasm for all things spectral, and belief has become a commodity. This burgeoning fascination in ghosts has become an important aspect of how Scotland is sold as a destination. While commercial paranormal industries exist in other cities around the world, the historical perception of Scotland as other has created a precedent for the connection between Scottish national identity and the spectral. This thesis further investigates the ways in which the tourist industry continues to solidify the connection between Scottish heritage and the paranormal.

In this paper, I will detail the film making techniques that my crew and I employed while making AM800, my thesis film at the University of New Orleans. I will detail the creative and technical steps we took, from the earliest stages of idea conceptualization to the final phases of post-production and screening. During my recounting of this process, I will discuss our creative goals, the challenges that we faced while achieving these goals, and the resulting product's effectiveness as a narrative short film. The quality of the final product will be gauged through the results of test screenings and direct audience feedback.

Made available in DSpace on 2016-07-27T13:46:26Z (GMT). No. of bitstreams: 1 WELTHON RODRIGUES CUNHA.pdf: 8617285 bytes, checksum: 597e9e9a788c2e3a1cf4865ce24020a7 (MD5) Previous issue date: 2013-02-18 / This paper makes an analysis of psychic phenomena within the Spiritualist religion Kardecist. Mediumship is addressed as a symbolic system, which is articulated in a religious field itself, the psychic field and on which transit other forms of religiosity, such as Umbanda and Candomblé. Mediumship is regarded as a symbolic system complex and multifaceted, from four dimensions, namely the social level, the social group or micro, the individual and the paranormal. The paper focuses its analysis on the paranormal dimension, establishing a process of legitimation of science by spiritualism, mediated by science or parascience of parapsychology, which is appropriate and re-signified by intellectuals and researchers Brazilian spiritists, to the point of forming a field paranormal Brazilian where it is possible to establish a dialogue between science and religion spiritualist. The author of five chapters trace the entire route of the historical and ideological religiosity Spiritualist Kardecist and parapsychology, as well as what he calls the Brazilian paranormal field. Indicates the existence of a Brazilian spiritism, with religious connotations and different from the original French, which has a more scientific connotation. In the last chapter conducts a description and analysis of how the speech supposedly scientific parapsychology and science spiritualist and psychic interprets the phenomenon which the social function that interpretation plays for unification and institutionalization of spiritualism as a religion systematized. / O presente trabalho realiza uma análise do fenômeno mediúnico, dentro da religiosidade espírita kardecista. A mediunidade é abordada enquanto um sistema simbólico, que se articula dentro de um campo religioso próprio, o campo mediúnico e sobre o qual transitam outras formas de religiosidade, como a umbanda e o candomblé. A mediunidade é considerada como um sistema simbólico complexo e multifacetado, a partir de quatro dimensões, a saber, a dimensão social ampla, a social grupal ou micro, a individual e a paranormal. O trabalho centra a sua análise na dimensão paranormal, que estabelece um processo de legitimação do espiritismo pela ciência, mediatizada pela ciência ou paraciência da parapsicologia, que é apropriada e ressignificada por intelectuais e pesquisadores espíritas brasileiros, ao ponto de formar um campo paranormal brasileiro, onde é possível o estabelecimento de um diálogo entre ciência e religião espírita. O autor em cinco capítulos traça todo o itinerário histórico e ideológico da religiosidade espírita kardecista e da parapsicologia, bem como do que ele denomina de campo paranormal brasileiro. Aponta a existência de um espiritismo brasileiro, com conotação religiosa e diferente do original francês, que tem uma conotação mais científica. No último capítulo realiza uma descrição e análise de como o discurso pretensamente científico da parapsicologia e da ciência espírita interpreta o fenômeno mediúnico e qual a função social que esta interpretação desempenha para a institucionalização e unificação do espiritismo enquanto religião sistematizada.

The untold account of the countless Americans who believe in, or personally experience, paranormal phenomena such as ghosts, Bigfoot, UFOs and psychics Given the popularity of television shows such as Finding Bigfoot, Ghost Hunters, Supernatural, and American Horror Story, there seems to be an insatiable public hunger for mystical happenings. But who believes in the paranormal? Based on extensive research and their own unique personal experiences, Christopher Bader, Joseph Baker and Carson Mencken reveal that a significant number of Americans hold these beliefs, and that for better or worse, we undoubtedly live in a paranormal America. Readers will join the authors as they participate in psychic and palm readings, and have their auras photographed, join a Bigfoot hunt, follow a group of celebrity ghost hunters as they investigate claims of a haunted classroom, and visit a support group for alien abductees. The second edition includes new and updated research based on findings from the Baylor Religion survey regarding America’s relationship with the paranormal. Drawing on these diverse and compelling sources of data, the book offers an engaging account of the social, personal, and statistical stories of American paranormal beliefs and experiences. It examines topics such as the popularity of paranormal beliefs in the United States, the ways in which these beliefs relate to each other, whether paranormal beliefs will give rise to a new religion, and how believers in the paranormal differ from “average” Americans. Brimming with fascinating anecdotes and provocative new findings, Paranormal America offers an entertaining yet authoritative examination of a growing segment of American religious culture. / https://dc.etsu.edu/etsu_books/1125/thumbnail.jpg

We outline a theory of bounded affinity between religious experiences and beliefs and paranormalism, which emphasizes that religious and paranormal experiences and beliefs share inherent physiological, psychological, and ontological similarities. Despite these parallels, organized religious groups typically delineate a narrow subset of experiences and explanatory frames as acceptable and True, banishing others as either false or demonic. Accordingly, the theory provides a revised definition of the “paranormal” as beliefs and experiences explicitly rejected by science and organized religions. To demonstrate the utility of the theory, we show that, after controlling for levels of conventional religious practice, there is a strong, positive relationship between claiming Christian-based religious experiences and believing in, pursuing, and experiencing the paranormal, particularly among individuals not strongly tethered to organized religion. Bounded affinity theory makes sense of recent non-linear and complex moderation findings in the empirical literature and reiterates the importance of the paranormal for studies of religion.

In this study, after-death communication (ADC) is defined as spontaneously occurring encounters with the deceased. Reported occurrences of ADC phenomena range widely among published ADC research studies, so a systematic review of 35 studies was conducted. A rubric was developed to evaluate the methodological quality; final inter-rater reliability among three raters was r = .90. Results were used to rank the studies; the methodologically strongest studies were used to arrive at best estimate answers to four research questions/subquestions: (1) How common are experiences of ADC? How does occurrence vary by gender, age, marital status, ethnicity, religious practice, religious affiliation, financial status, physical health, educational level, and grief status? (2) To what extent do ADCrs report ADC experiences to be beneficial and/or detrimental? What are the leading benefits and/or detriments? (3) What is the incidence of research studies in which the researchers mentioned that the research participants appeared mentally healthy? (4) What is the incidence of sensory modalities—for example, visual, auditory, and kinesthetic—in which ADCs occur? Best estimate results were compiled into a one-page fact sheet that counselors and others can use to educate people who seek empirically-based information about ADC.