FERNANDES, C. G. Transformações pessoais na União do Vegetal. 2011. 442 f. Tese para o exame de Defesa (Doutorado) Faculdade de Filosofia, Ciências e Letras de Ribeirão Preto, Universidade de São Paulo, Ribeirão Preto, 2011. Esta é uma pesquisa a respeito de transformações pessoais na instituição religiosa ayahuasqueira CEBUDV através da perspectiva da Psicologia Cultural. Este estudo teve por objetivos: realizar uma descrição etnográfica da UDV e verificar os sentidos das transformações nos ensinos da UDV. Pesquisas anteriores a esta, embora mencionem a respeito destas transformações, não têm o foco na compreensão das mesmas, como é proposto aqui; pois, a única autora com este foco, utilizou-se basicamente de entrevistas, enquanto que meu trabalho foi através do método etnográfico. Nesta pesquisa, utilizou-se, ainda, de entrevistas no intuito de entender os sentidos das transformações nos ensinos da UDV. Assim, realizou-se uma etnografia a respeito do Pré-Núcleo Menino Deus (e das atividades e artefatos realizados e/ou utilizados pelos seus frequentadores), situado na cidade de Manaus, na 2ª Região da UDV. Resultados: a) Tipicamente o processo de transformação envolve exame, responsabilidade e transformação de características negativas em positivas, como admiração, valorização e respeito pelo outro e a construção de relações de confiança. b) Este processo de transformação é, também, o próprio desenvolvimento humano, na direção de um ser solidário e bem integrado social e psiquicamente bem como com o ambiente, mas com uma meta transcendente: a união com Deus. c) Este processo é sempre relacional, entre um antes e um depois, mas uma evolução gradativa, segura, que muitas vezes requer (muito) tempo e compreensão: uma vida pode não ser o bastante, daí a concepção da reencarnação; a evolução é concebida em termos de plantio e colheita, uma metáfora ligada à agricultura, ao cultivo de qualidades como se fossem plantas, mostrando um vínculo com a Natureza. d) O dispositivo religioso proporciona mediações para facilitar, dar segurança e acelerar a transformação, quais sejam, a comunhão com a Força e a Luz, o conselho, ensinos e orientações e os exemplos de pessoas que caminham na frente (mestres e conselheiros), e a oportunidade do exercício social de boas ações com a comunidade. Proporciona igualmente oportunidades de correção/retificação do rumo, quando necessário (feedback, justiça como correção). e) O critério para transformações reais não é individualista. A mudança deve traduzir-se em saúde, bem-estar, boa convivência familiar e social, atitudes interpessoais de abertura ao outro e pacíficas. A ação (a prática) é mais importante do que falar, e a percepção das transformações se dá pela constatação do efeito interpessoal destas mudanças na interação com os outros. Assim, idealmente o discípulo da UDV mostra fidelidade e constância nos deveres e responsabilidades, apresenta-se como gente cumpridora da palavra e de trato fino com os interlocutores, acima de tudo promovendo a harmonia e a união e evitando a oposição, o conflito, a desordem pessoal e grupal. Busca ser mais lúcido (luz), paciente (paz) e dedicado ao outro (amor). / FERNANDES, C. G. Personal transformations in União do Vegetal. 2011. 442 f. Thesis for defense exam (Doctorate level) Faculty of Philosophy. Sciences and Letters of Ribeirão Preto, University of São Paulo, Ribeirão Preto, 2011. This is a research on the personal transformations in the religious institution of ayahuasca users CEBUDV, through the perspective of Cultural Psychology. The study aimed to build an ethnographic description of UDV and investigate the meanings of such transformations in CEBUDVs teachings, as well. Although prior research referred to such transformations, no efforts were made in order to comprehend them, as herein proposed; because the only researcher with this focus has used basically interviews, while my work was through the ethnographic method. In this research, interviews were used, in addition, in the intention of understanding the senses of the transformations in the teachings of UDV. This way, an ethnography has taken place regarding the Pré-Núcleo Menino Deus (and of the activities and artifacts carried out by the visitors, and/or used by them), located in the city of Manaus, in the 2nd Region of UDV. The results obtained were as follows: a) Typically, the transformation process involves exam, responsibility and transformation of negative characteristics into positive ones, such as admiral, valorization and respect for the other and the construction of confidence relations. b) Such transformation process is, also, human development itself, toward a solidaristic, well integrated human being (in social, psychic and environmental terms), although with a transcendent aim, that is, union with God. c) Such process is always relational, between a before and later stages, comprising a gradational and secure evolution though. In many occasions, this evolution requires (a lot of) time and comprehension: life may not be enough, leading to a conception of reincarnation. Also, evolution is understood as in terms of sowing and harvest, a metaphor taken from agriculture, conceiving the cultivation of qualities as if they were plants, illustrating a bond with Nature. d) The religious device allows for mediations in order to facilitate, offer safety and accelerate transformation, which are, communion with Force and Light, advice, teachings and orientations, examples from people who are walking ahead (such as masters and counselors), as well as the opportunity to socially exercise good deeds for the community. Also, such device provides opportunities for correcting ones path (feedback, justice as correction). e) Criteria for real transformation are not individualistic. Change should mean and lead to health, well-being, good familiar and social companionship, and pacific interpersonal attitudes of openness to the other. Action (practice) is more important than speaking; in this sense, perception of transformations takes place by noticing the interpersonal effect of such changes in the interaction with the others. Therefore, idealistically, a CEBUDV member shows fidelity and constancy on his or her duties and responsibilities, as well as ability to keep his or her word and treat interlocutors well, promoting, above all, harmony and union, as well as avoiding opposition, conflict or both personal and group disorder. Also, he or she looks forward to be more lucid (light), patient (peace) and dedicated (love) to the other.

Essa pesquisa trata-se do estudo de caso de um terreiro de umbanda, a Tenda Espírita de Umbanda Pai Benedito, situada na cidade de Jardinópolis-SP. Teve como objetivo geral apreender o modo de vida de uma comunidade afro-brasileira e específicos identificar especificidades e possibilidades de construção de significados abertas pelo recurso ao dispositivo cultural que afirma a sobrevida dos mortos e a sua participação na vida social e psicológica dos vivos, como também, conhecer concepções umbandistas a este respeito. O método adotado foi a participação da pesquisadora no cotidiano do grupo e o registro sistemático das narrativas que envolviam relatos deste tipo. Para efeito de análise deixou-se em suspenso quaisquer juízos a respeito da plausibilidade ou inverosimilhança da tese, uma vez que não se tratou de discutir a crença metafísico-religiosa subjacente, mas tão somente de observar e descrever o seu alcance na vida psíquica e na interação social. Sendo assim, admitido que o morto participa da vida social e psíquica do grupo, visou-se compreender como essa presença entre os vivos cria ou modula sentidos e possibilidades de vivências psíquicas, assim como regula as relações interpessoais. O método adotado foi o etnográfico, que proporcionou uma participação observante, com o objetivo de descrever a comunidade por dentro e a história oral, foi utilizada como um recurso a mais para ouvir os relatos orais. Para efeito de análise levaram-se em conta considerações teóricas a respeito da natureza do discurso narrativo, inspiradas em Lacan e Bakhtin, que propiciaram tratar além das narrativas. Contudo, não se pretendeu esgotar a totalidade de possibilidades abertas por estes recursos. Conclui-se que o recurso ao morto como significante e interlocutor social possibilita grande riqueza e sutileza de recursos expressivos, capazes de fortalecer laços interpessoais e intergeracionais e de promover concomitantemente inclusão social e integração psíquica. / This research is a case of an umbanda worship place, the Pai Benedito Spiritist Umbanda Tent, located in the city of Jardinópolis, state of São Paulo. The study aimed, generally, to apprehend the way of life of an African-Brazilian community and specifically to identify specificities and possibilities of construction of meanings open by the resort to the cultural device that states the survival of the dead people and their participation in the social and psychological life of the people alive; to know the umbanda conceptions on this issue. The adopted method was researcher´s participation in the daily life of the group and the systematic register of the narratives involving such reports. For the analysis, no judgment was done regarding the plausibility or unlikelihood of the thesis, since the implied metaphysical-religious belief was not discussed, the study only observed and described its reach on the psychic life and social interaction. Thus, assuming the dead people participate in the social and psychic life of the group, the study aimed to comprehend how this presence among alive people creates or modules meanings and possibilities of psychic experiences, as well as how it regulates interpersonal relationships. The ethnographic method was used, permitting an observant participation by the researcher, aiming to describe the community from the inside. The oral history was used as an additional resort to listen to the oral reports. The theoretical consideration of the narrative discourse, inspired in Lacan and Bakhtin, was considered for the analysis, which enable to consider beyond the narratives. Nevertheless, it was not aimed to drain all possibilities opened by these resorts. It is concluded that the resort of the dead as significant and social interlocutor permits abundant and subtle expressive resorts, responsible to strengthen interpersonal and intergenerational ties, and to promote, simultaneously, social inclusion and psychic integration.

The utility of selective retrieval processes in our everyday lives is evident across the varied contexts we are subjected to as human beings. Memory is characterised by an unlimited storage capacity, but limited retrieval capacity. Subsequently, we are selective in what we remember in a given context in order to use memory in an adaptive manner. Previous theory places memory at the centre of deriving and maintaining a sense of self and personal identity. In contrast however, the extent to which memory serves the representation of social identities and the groups to which they are linked is unclear. As social identities are said to be the extension of the self to the social context, the present empirical investigation examined the role of selective processes of retrieval and forgetting on the remembrance of social identity and group-based information in the areas of gender, religious, partisan, and ideological identity. Findings illustrated that we implicitly preserve and retrieve information that is relevant to our sense of social identity, whilst forgetting and implicitly diminishing information that is irrelevant. The findings also established that information retrieved not only pertains to the in-groups in which we seek membership, but also of opposing out-groups that seek to contrast and potentially challenge our in-group's worldview. Furthermore, mechanisms and structures that support the representation of self were extended to the findings, delineating how processes of organisational and distinctive processing support the retrieval of social identity-based information of relevance and importance. The thesis concludes with the assertion that memory is not only the looking glass through which we see the reflection of the self, but also serves to act as the reflection through which we acquaint ourselves with, and relate ourselves to, our significant others in the social context.

D.Litt. et Phil. (Psychology) / Research shows a consistent increase in substance abuse. Research further states that recovery is a long-term process and that relapse rates are high. Substance abuse has a devastating effect on all dimensions of an abuser's life. Substance abuse research primarily focuses on primary care intervention. This study focuses on secondary phase treatment because of the long-term nature of the disease. Research indicates that a holistic integrated treatment, using a bio-psychosocial spiritual approach, may yield the best treatment outcome. Many treatment models acknowledge the spiritual aspect of substance abuse, but overlook the value of focusing on the spiritual aspect to effect holistic improvement. This study proposes that such a focus, when part of an integrated treatment model, may augment treatment outcome. The researcher set out to develop and evaluate an integrated Christian psychological secondary phase treatment model for substance abusers. The theoretical framework of this study integrates aspects of contemporary models, existing models and a Christian treatment model. Integrative psychotherapy produces treatment models that are more complete and result in more effective treatment. Five treatment components were systematically integrated to form a meta model. These components comprised: contemporary psychological models, professionally developed models, a Christian model, the psychology of religion and Christian psychology. The Christian belief of the study participants was included as the fifth component. This resulted in the development of a Christian-based psychological model that was applied and evaluated for its potential to promote recovery, prevent relapse and maintain abstinence. The developed model consisted of three phases: assessment, intervention and evaluation...

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-25T16:59:04Z No. of bitstreams: 1 manoelmendoncasouza.pdf: 920150 bytes, checksum: 9cc53663649ded5d7e3520e60fb76f47 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-01-25T19:37:57Z (GMT) No. of bitstreams: 1 manoelmendoncasouza.pdf: 920150 bytes, checksum: 9cc53663649ded5d7e3520e60fb76f47 (MD5) / Made available in DSpace on 2016-01-25T19:37:57Z (GMT). No. of bitstreams: 1 manoelmendoncasouza.pdf: 920150 bytes, checksum: 9cc53663649ded5d7e3520e60fb76f47 (MD5) Previous issue date: 2014-03-14 / O tema central desta pesquisa consiste no estudo da importância da teoria dos papéis, de Jacob Levy Moreno, para o bibliodrama. Considerado como a arte de interpretar textos sagrados, o bibliodrama é abordado a partir das concepções teóricas da autora Anete Roese, sendo complementadas com as contribuições de Esly Carvalho e Pitzele. Iniciando com a delimitação de seu conceito, seguem-se a abordagem de sua origem no psicodrama, sua metodologia e sua função hermenêutica, enfatizando-se o papel do bibliodramatista como diretor, coordenador e facilitador de todo o processo. Em função da importância da teoria de papéis para o bibliodrama, em seguida, serão explicitados temas específicos do psicodrama que revelam os conceitos antropológicos morenianos: a concepção de sujeito como um ser cósmico, seu desenvolvimento psicológico e a construção da sua personalidade. Tais conceitos auxiliarão na forma de compreender a ação hermenêutica bibliodramática, ou seja, aquela que emerge da dramatização. Essa hermenêutica encontrase em ressonância com a hermenêutica bíblica proposta por Ricoeur, retomando a hermenêutica de Schleiermarcher, cujo foco de interpretação fundamenta-se na compreensão psicológica do sujeito, tal como hoje é recomendado por Drewermann. Ao revelar a importância da teoria de papéis como contribuição ao bibliodrama, fundamentada na antropologia psicodramática, esta pesquisa, além de inserir o bibliodrama na psicologia da religião, também constrói outra possibilidade: ela permite ao bibliodrama contribuições à teoria do psicodrama, por meio de uma série de reflexões sobre sua origem filosófica, ou seja, sobre a relação direta com Deus. Enfim, essa relação dialógica do sujeito, por meio dos papéis bibliodramáticos, com a Bíblia torna-se agente de transformação, instrumento da mensagem bíblica, em busca de crescimento, tanto pessoal quanto profissional, possibilitando o resgate da fé, facilitadora do encontro com Deus e consigo mesmo. / The central theme of this research is to study the importance of Jacob Levy Moreno’s role theory to the bibliodrama. Considered as the art of interpreting sacred texts, the bibliodrama is approached from the theoretical conceptions of the author Anete Roese, being complemented with contributions from Esly Carvalho and Pitzele. Beginning with the delimitation of its concept, following the approach of its origin in psychodrama, its methodology and its hermeneutic function, emphasizing the role of bibliodramatist as director, coordinator and facilitator of the whole process. Because of the importance of role theory to the bibliodrama, specific topics of psychodrama that reveal the Morenian anthropological concepts will be explained: the conception of the subject as a cosmic being, his psychological development and the construction of his personality. These concepts will assist in the way of understanding bibliodramatic hermeneutic action, i.e., one that emerges from the drama. This hermeneutics is in resonance with the biblical hermeneutics proposed by Ricoeur, resuming the hermeneutics of Schleiermarcher, whose focus of interpretation is based on the psychological understanding of the subject, as it is recommended by Drewermann today. By revealing the importance of role theory as a contribution to bibliodrama, based on psychodramatic anthropology, this research, in addition to inserting the bibliodrama in the psychology of religion, also builds another possibility: it allows the bibliodrama contributions to the theory of psychodrama, through a series of reflections on its philosophical origin, i.e., a direct relationship with God. In short, this dialogical relationship of the subject, through bibliodramatc roles, with the Bible becomes an agent of transformation, instrument of the biblical message, in search of growth, both personal and professional, allowing the rescue of faith, facilitator of the encounter with God and himself.

This dissertation takes a sharp methodological turn from prior research on religiousness, spirituality, and culture in organizations by making advances in the study of the structure and role of workplace religio-spiritual beliefs, combining a critical review, theory building, and two empirical sections. The research is based on the premise that the study of individual psychology has yet to address the cross-cultural and domain-specific nature of religio-spiritual beliefs that come to mind naturally in everyday work situations. First, after a case is made for the study of religio-spiritual beliefs, a critical review of the literature provides a comparison of 90 content-based measurement models, and is followed by implications for improving future measurement and research. Second, a conceptual discussion recommends a way forward for a domain-specific conceptualization of religiousness and spirituality and sets a framework for improving methodology, drawing from grounded theory, integral theory, and sense-making methodology. Third, a bottom-up exploration of the religio-spiritual beliefs induced by a variety of workplace situations is conducted through interviews of informants from six major faith traditions, plus the spiritual-but-not-religious. From the analysis, workplace situations, associated beliefs, and mental modules are structured according to the four quadrants of the Workplace Integral Model, each quadrant typified by a different workplace-grounded existential dilemma. Fourth, a higher level of religio-spiritual cognition is accessed through a sense-making methodology, revealing why and how work-related thoughts, self-concepts, and experiences become imbued with religio-spiritual significance, as illustrated in eight modes arranged on a Religio-Spiritual Sense-Making Circumplex. It is hoped that these findings can help set a foundation for future progress with research methods, measurement models, and theory building focused on the religio-spiritual thoughts of a diversity of people in the workplace. / Thesis / Doctor of Philosophy (PhD)

Up to this date there are several scientific disciplines that deal with religion´s underlying mechanisms and certain functions of our consciousness, but there isn´t anyone who takes into account the entire aspect of consciousness. The aim of the present work is to bring the entire aspect of our consciousness into the scientific discussion of religion. To help in doing this, the philosophical concept of qualia is used. First the concept is problematized, then an examination whether the concept has explanatory value in the science of religion and in the understanding of religious experience is done.  The concept of qualia has in this manner been applied to several scientific theories of religion and place-related entity continuity has been used as an example of religious experience. The present work is developed as a literature study and uses literature and theories from de scientific disciplines of philosophy of mind, cognitive neuroscience, neurotheology, cognitive science of religion and psychology of religion. As an underlying method the epistemological theory of holistic coherentism is used because it enables such an interdisciplinary study as this work is.   What this work shows is that qualia have a high explanatory value in the science of religion and in the understanding of religious experience and how we form religious concepts. However, the concept of qualia is problematic and great care must be exercised when inferences are made.

The subject of spirituality is growing in popularity within the field of mental health. A major aspect of our human experience includes striving for meaning, hopefulness and purpose - this process can be understood as a spiritual experience. Another aspect of our shared human experience includes psychological distress and alienation. This is understood in most contemporary mental health literature as mental disorders. In our contemporary era mental health has addressed the latter. Spirituality, as an integral component of human experience, involves tapping into the innate need for integration while paving the way forward towards a transformative experience. The present research explores important interpretive issues related to spirituality and mental health from within a historical perspective. The present research suggests that holistic trends in mental health cohere with contemporary, phenomenologically rooted trends in spirituality. / Christian Spirituality / M.Th. (Christian Spirituality)

A pesquisa teve por objetivo verificar se e como evangélicos vivenciam experiências anômalas do tipo extra-sensório-motoras, sob a ótica da Psicologia Social. Para tanto, utilizou-se o Questionário de Prevalência e Relevância de Psi (Q-PRP) e entrevista dirigida, de forma a contemplar aspectos quantitativos e qualitativos do estudo. Como aporte teórico para compreensão dos dados, fizemos uso da teoria de atribuição de causalidade, verificando como a percepção social e os eventos se relacionam. Do total de respondentes (N=126); 84,9% relataram ter vivenciado ao menos alguma das experiências abordadas no questionário. Respondentes tradicionais vivenciam menos experiências que respondentes neopentecostais, ou, na linguagem apresentada, neopentecostais são experienciadores de forma estatisticamente significante em relação aos tradicionais para cinco das doze experiências com as quais trabalhamos. A diferença entre as denominações também surgiu nas atribuições de causalidade, quando tradicionais fizeram atribuições a coincidência e ao poder da mente, enquanto neopentecostais (por diferença estatisticamente significante) fizeram atribuições a Deus. Os respondentes pentecostais se comportaram como um grupo impreciso, ora aproximando-se dos tradicionais, ora dos neopentecostais. A pesquisa tem um caráter exploratório e novos estudos se fazem necessários para aprofundamento das tendências aqui apontadas / The aim of this research is to verify if and how evangelical experience anomalous occurrences of extrasensorimotor type, from the perspective of Social Psychology. Therefore we used the Questionário de Prevalência e Relevância de Psi (Q-PRP) and oriented interview in order to contemplate quantitative and qualitative aspects of the study. As a theoretical framework for understanding the data, we used the attribution theory, to determine how the social perception and the events are related. Of the total respondents (N = 126); 84.9% claimed having experienced at least some of the occurrences addressed in the questionnaire. Traditional respondents experience less occurrences then the neopentecostal respondents, or, in the language presented, neopentecostals are experiencers a statistically significant manner compared to traditional to five of the twelve experiments with which we work. The difference between the denominations also appeared in causal attributions when the traditional ascribe the \"coincidence\" and the \"power of the mind\", while neopentecostal (a statistically significant difference) did ascribe to God. Pentecostals respondents behaved like an imprecise group, at times wavering closer to traditional and other times neopentecostals. This research has an exploratory character and further studies are needed to deepen the trends identified here

O objetivo deste estudo é o investigar a presença de diferenças significantes da variável cultural na modalidade do coping religioso em mulheres, acima de 25 (vinte e cinco) anos, residentes na Grande São Paulo, no contexto religioso de igrejas protestantes históricas, 64 de origem cultural chinesa taiwanesa e 52 de origem cultural brasileira. Administrado o Questionário Geral e Escala de Aculturação nas mulheres de origem chinesa taiwanesa, obteve-se como resultado que 32% foram classificadas como \"pouco aculturadas\" e 40% como \"medianamente aculturadas\". As brasileiras responderam o Questionário Geral e ambos os grupos responderam a Escala Coping Religioso Espiritual-Breve (CRE- Breve). Os resultados mostraram uso maior da modalidade de coping Positivos em ambos os grupos, porém com diferença significativamente maiores na amostra de origem brasileira nos seguintes fatores: transformação de si/vida; busca de ajuda espiritual; posição positiva frente a Deus; e busca do outro institucional. Os resultados também apresentaram, diferença estatisticamente significante no Fator Negativo de coping quanto à reavaliação negativa do significado no grupo de mulheres brasileiras. Ao analisar individualmente as questões da Escala CRE- Breve, foram encontradas diferenças significativamente maiores nas mulheres chinesas taiwanesas nas questões: Questionei se Deus realmente se importava; Tentei lidar com a situação do meu jeito; Culpei Deus por ter deixado acontecer; Tentei lidar com meus sentimentos sem pedir ajuda de Deus; e Entreguei a situação para Deus, depois de fazer tudo que podia. As considerações finais levantam as possíveis interpretações das diferenças apresentadas, como demonstração do componente cultural chinês e do componente cultural brasileiro no coping religioso das mulheres participantes da amostra / The objective of this study is to investigate the presence of significant differences in the cultural variable in the ways of religious coping in women over 25 (twenty five) years, residing in Greater São Paulo, in the religious context of Protestant churches, 64 women of Taiwanese Chinese cultural origin and 52 of Brazilians cultural origin. To the women of Taiwanese Chinese origin were administered General Questionnaire and the Brief Acculturation Scale for Hispanic (SASH), the obtained result was that 32% were classified as low acculturated\" and 40% as \"moderately acculturated.\" The Brazilian women replied the General Questionnaire and both groups responded to the Spiritual Religious Coping Scale-Brief. The results showed higher use of Positive Factors coping in both groups, but with significantly greater differences in the sample of Brazilian origin in the following factors: transformation of the self/life, seeking spiritual aid; positive position before God, and search of another institutional. Similarly, statistically significant difference was found in the Negative Factor as the negative revaluation of the significance in the group of Brazilian women. When analyzing individually each question of Religious Coping Scale, significantly greater differences were found in Taiwanese Chinese women in the matters: I questioned if God really cared, I tried to handle it my way, I blamed God for letting it happen, I tried to deal with my feelings without asking for help from God, and handed the situation to God, after doing all I could. The final considerations raise the possible interpretations of the differences presented as a demonstration of Chinese cultural component in religious coping of women participants in the sample