This dissertation presents a three-phase model of schema development. In this model, each phase starts with an implicit decision about the adequacy of the schema, called a "meta-decision." Phase 1 (decision formation) starts with the meta-decision that a new schema is needed to reach a goal or serve a purpose. The main task of Phase 1 is forming or identifying a potentially adequate candidate schema. Once the person meta-decides that such a schema has been found, the person enters Phase 2 (decision consolidation). During this phase, the person engages in confirmatory testing of the adequacy of the schema. If the person meta-decides that the adequacy of the schema is confirmed, the person enters Phase 3 (decision dis-investment). During this phase, the person utilizes the schema, as evidenced by improved ability to process new relevant information. The dissertation reviews research and theories that relate to the model. Finally, the dissertation presents new research which tests some predictions of the model.

Interviews were conducted with twenty-one adults who were between the ages of 18 and 25 when their parents divorced. In depth interviews, which included discussion about past family life, took place an average of seven and up to eighteen years after the divorce occurred. The psychoanalytic concept of adolescence as a second individuation was used to conceptualize how the sense of self that offspring have established prior to the divorce is an important mediator of their experience. Most offspring appeared to experience parents ending their relationship as ending the family and declaring it a failure. That divorce was often interpreted as an act of parental will was seen to compromise offsprings' ability to mourn the loss of their families. Most offspring conveyed an unarticulated discontinuity between the past and the present which was conceptualized as the "family ghost." Renegotiating relationships with parents was the only universal experience of all participants. Changes in relationships with fathers usually involved distance and closeness; changing relationships with mothers included renegotiating dynamics of triangulation and boundaries, and for daughters, sharing with mothers as now single women. It was observed that complications in parental relationships after the divorce compounded the internal work of individuation. At the same time, unresolved narcissistic or dependency needs complicated renegotiating current parental relationships. Divorce was seen to potentially complicate recovery for offspring from problematic families. These offspring still seemed occupied with dyadic relationships with parents and with an uncertain sense of self. In contrast, offspring from more harmonious backgrounds appeared to have achieved greater emotional independence but still missed the lost family. Finally, the impact of divorce on the renegotiation of oedipal issues and the consolidation of a triadic level of relatedness is discussed. It is suggested that there is a gap between object relations and systemic theory in terms of how the family is internally represented.

<p> This study examined the mediating effect of separation-individuation on the relationship between parenting style and college adjustment. This study included 150 first year college participants (Caucasian 52%, Latino/Hispanic 17.33%, African-American 7.3%, Asians 17.33%, and Other 6%) between ages 18 to 20 from New York City universities. The instruments used in this study were Parental Authority Questionnaire (PAQ), Dysfunctional Separation-Individuation Scale (DSIS), and Student Adaptation to College Questionnaire (SACQ). Hierarchical Regression Analysis was used for predicting personal emotional adjustment using separation-individuation. PROCESS Macro procedure for SPSS was used to test the hypotheses of this study. The results of this study show a few important and significant findings. First, it was found that maternal authoritarian parenting style was significantly predictive of problems in separation individuation. Secondly, it was found that separation-individuation was predictive of both personal-emotional college adjustment and social college adjustment. It should be noted, however, that problems in separation individuation were predictive of improved social adjustment, contrary to expectations, while it was negatively predictive of personal-emotional college adjustment. Finally, two mediation models were tested that showed that separation individuation mediated the relationship between maternal authoritarian parenting style and two aspects of college adjustment, personal emotional and social adjustment. The strengths and limitations as well as their significance are discussed.</p>

<p> Background: Youth relocation is a common phenomenon, with most children and adolescents moving 2.6 times by age 18. While multiple studies have been conducted on the consequences of youth relocation, most have focused on already vulnerable populations, potentially leading to overestimation of the psychosocial effects of relocation on youth. Adolescents often experience negative psychosocial outcomes following residential relocation. Current theories have focused on how adolescent psychosocial functioning is impaired due to disruptions in social networks. Though this has been a focus of research, few studies have investigated potential protective social relationships within the family, or how relocation may impact intimate relationships into adulthood. </p><p> Methods: Secondary data sources were utilized to allow for large samples, and consisted of both yearly data, and longitudinal data. For the first paper, data from the National Survey on Drug Use and Health (NSDUH) involving 178,022 youth aged 12-17 was used, covering the years of 2005 to 2015. Participants were grouped into three categories: non-movers, single moves, and two or more moves reported within the last 12 months. Ordinal logistic regression was used to estimate individual, family, and school-related factors, as well as behavioral correlates of relocation in the past 12 months. For papers two and three, the National Adolescent to Adult Health (Add Health) dataset was used. Those reporting relocating at least once prior to Wave I were designated as &ldquo;movers&rdquo;. Propensity score matching was conducted using a .25 caliper with 1:1 matching. Matched groups of movers and non-movers were assessed longitudinally in order to investigate how youth adapted into adulthood. </p><p> Results: For paper one, 22.9% of youth reported at least one household relocation within the past year. Movers were more likely to identify as racial minorities and report lower household income. Those reporting at least one household move were also significantly more likely to report a past-year depressive episode and increased interest in high-risk activities. They were also more likely to report decreased parental engagement and decreased academic engagement. Both substance use and delinquent or criminal behaviors were significantly increased with those reporting relocation, with each relocation predicting a 97.5% increased likelihood of a past year arrest or booking. Paper two showed that prior to matching, those reporting relocation prior to Wave I were significantly more likely to be non-White, receive household assistance, and were more likely to report engagement in substance use and delinquent activities at Wave I. Regression analysis showed that those youth with siblings were more likely to report improved adaptation at Wave II. Significant effects were found for those with siblings close in age, and for those with same-gendered siblings. Lastly, paper three suggested that youth who have experienced household relocation were significantly more likely to report younger ages of sexual debut, decreased contraceptive use, and an increased number of partners. Mobile youth were also more likely to report at least one marriage by Wave III. </p><p> Conclusions: Household relocation exposes adolescents to a bevy of psychosocial risks and predicts a steep increase in risky behaviors. While not typically identified as a high-risk group, additional attention needs to be paid to this population. They experience numerous risks, primarily in interpersonal relationships.</p><p>

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.

The aim of this thesis is to examine the cognitive processes of social learning from the bottom up. In the field of comparative psychology, an overemphasis on understanding complex cognitive processes in nonhuman animals (e.g. empathy, imitation), may be detrimental to the study of simpler mechanisms. In this thesis, I report five studies of simple cognitive processes related to social learning. A series of experiments with human children and capuchin monkeys (Sapajus sp.), examined action imitation and identified a possible role for associative learning in the development of this ability. An analysis of observational data from captive capuchins explored a number of lesser-studied social learning phenomena, including behavioural synchrony, the neighbour effect, and group-size effects. The results of this study emphasise the importance of exploring behaviour at a number of levels to appreciate the dynamic nature of social influence. Two final experiments examined social contagion in capuchin monkeys, and highlight the importance of describing the relationship between behaviour and emotion to properly understand more complex social cognition. Together, these studies demonstrate how approaching human and nonhuman behaviour from the bottom up, as well as from the top down, can contribute to a better comparative science of social learning.

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.