O trabalho tem como tema central o estudo teórico e a pesquisa empírica das variáveis esperança, crenças esperançosas e sentido de vida em pacientes com diagnóstico de câncer. No plano teórico, objetivou estudar a Teoria Antropológica La Espera y la Esperanza, de Laín Entralgo, procurando aplicá-la à experiência profissional em Psico-Oncologia; estabelecer uma relação teórica entre o conceito de esperança, de Laín Entralgo, e o conceito psicológico de crença; buscar um vínculo entre o conceito de esperança de Laín Entralgo e o conceito de sentido da vida de Viktor Frankl; e, desvelar a complementaridade da contribuição de Buber ao conceito de sentido de vida, de Frankl, no sentido de que a análise do encontro seria favorecedora do sentido da vida ou de uma mudança de um sentido já acolhido. No plano empírico, investigou os possíveis efeitos psicológicos e sua repercussão no estado de saúde geral do paciente oncológico, decorrente de uma intervenção psicológica fundamentada por esses princípios teóricos. Foi conduzido um estudo exploratório, de natureza qualitativa, baseado na estratégia da pesquisa-ação. Participaram, voluntariamente, quatro homens, com diagnóstico de neoplasia maligna (câncer de próstata = 2; câncer de intestino = 1; câncer de língua = 1), média de idade 62,8 (4,3) e escolaridade 6,8 (3,4). As informações foram coletadas através de entrevistas individuais semi-estruturadas, com frequência semanal e duração de 1h30. Empregou-se o Mini-Exame do Estado Mental (MEEM) para rastreio de déficit cognitivo e o Inventário Beck de Depressão (BDI) para identificação de presença de sintomatologia depressiva. O resultados obtidos no MEEM (28,31,7) revelaram ausência de declínio cognitivo. Os escores do BDI indicaram ausência de sintomas significativos de depressão. Os depoimentos dos participantes foram analisados com base no método de Análise de Conteúdo (Bardin), através da técnica de Análise Temática. Os achados indicam que: crenças esperançosas vinculam o sentido da vida à esperança; a busca de um sentido para a existência é variável importante quando se trata das condutas consequentes da esperança: passividade e atividade; o caráter complementar da contribuição de Buber ao conceito de sentido de vida de Frankl evidencia-se na convivência, em especial na relação dialógica, que se mostra favorecedora da descoberta do sentido da vida ou de uma mudança de um sentido já acolhido; os pacientes esperançosos são mais ativos sob diversos aspectos no sentido físico, psicológico e social, quando o seu estado físico assim o permite, do que aqueles que se mostram desesperançados; as pessoas esperançosas tendem a resignar-se e a encontrar alternativas psicologicamente mais saudáveis em face da doença do que aquelas que se mostram mais desesperançadas. Considerando a natureza da pesquisa, o reduzido número de participantes, usuários do SUS e sob os cuidados do mesmo médico, estes achados devem ser examinados com cautela posto que representam indícios reveladores de que exista uma relação entre crenças esperançosas e a evolução do câncer, favorecida pelo sentido da vida. / The work is focused on the theoretical and empirical research variables hope, believes hopeful and meaning of life in patients with cancer. In theory, it aimed to study the Anthropological Theory of Laín Entralgo, La Espera y la Esperanza, seeking to apply it to professional experience in Psycho-Oncology; to establish a theoretical relationship between the concept of hope, of Laín Entralgo, and the psychological concept of belief; to search for a bond between the concept of hope of Laín Entralgo and the concept meaning of life of Viktor Frankl; and unveiling the complementarity of Buber's contribution to the concept of meaning of life of Frankl, in the sense that the analysis of the encounter would be favoring the meaning of life or a change of a meaning already accepted. On the empirical level investigated the possible psychological effects and its impact on general health status of the oncologic patient, resulting from a psychological intervention based on these theoretical principles. It was conducted an exploratory study, of a qualitative nature, based on the strategy of action research. Participated voluntarily, four men with a diagnosis of malignant neoplasm (prostate cancer = 2; intestine cancer = 1; tongue cancer = 1), mean age of 62.8 (4.3) and educational level 6.8 (3 4). Information was gathered through individual semi-structured, with weekly attendance and duration of 1.5 hours. It was used the Mini Mental State Examination (MMSE) for screening cognitive impairment and the Beck Depression Inventory (BDI) for the identification of the presence of depressive symptoms. The results obtained on the MMSE (28.3 1.7) have revealed no cognitive impairment. The BDI scores indicated no significant symptoms of depression. The testimonials of the participants were examined based on the method of Contents Analysis (Bardin), using the technique of thematic analysis. The findings indicate that: believes hopeful be binding on the meaning of life to hope; the search for meaning existence is an important variable when it comes to behaviors consequential of the hope: passivity and activity; the complementary character of the contribution of Buber to the meaning in life concept of Frankl is evident in the living together, especially in the dialogical relationship, which shows favoring of the discovery of meaning of life or a change of a meaning already accepted; the hopeful patients are most active in diverse aspects in the physical sense, psychological and social, when his physical state allows it, than those who appear hopeless; the hopeful people tend to resign themselves and find alternatives psychologically more healthful in the face of the disease than those that are more hopeless. Considering the nature of the research, the limited number of participants, SUS users and under the care of the same physician, these findings should be examined with caution given that represent evidence which suggested that there is a relationship between believes hopeful and cancer evolution, favored by the meaning of life.

Made available in DSpace on 2016-03-15T19:48:29Z (GMT). No. of bitstreams: 1 Claudio Luis Nunes.pdf: 718275 bytes, checksum: 6e0d1e574a89204967599b28e8cf6a20 (MD5) Previous issue date: 2014-02-05 / Viktor Emil Frankl s thought (philosophy) concerning the meaning of life is relevant and pertinent, because there is still a universal clamor for this meaning, which is heard especially in urban areas where the masses are concentrated. It looks as though the larger the concentration of people, the greater the globalization of the world advances, the louder this cry for help is heard. This cry for a meaningful life is present both in the young as well as in older adults in all social classes. The world has lived through transformations and an existential vacuum is visible in the individual of today s society; the sensation of the lack of meaning, an interior emptiness. Beginning with this observation, this research has as its objective to demonstrate that it is possible to find meaning to life, having as a fundamental presupposition the discovery of the meaning of life by each person and the use of the cognitive power of the individual mind. It is only through this presupposition that it is possible to understand the reason why Frankl dedicated himself to the topic of the meaning of life emphasizing the role of faith, religiosity and logotherapy as the answer for the question about the meaning [of life] that has as its objective to widen the horizon of the human being, thus showing that, to all who can still be enthusiastic about something, there could still be much to do a significant number of tasks awaits them. Therefore, there is enough meaning. / O pensamento de Viktor Emil Frankl quanto ao sentido da vida é relevante e atual, porque existe um clamor universal por esse sentido, que é escutado principalmente nas áreas urbanas onde estão concentradas as grandes massas. Parece que quanto mais a população se aglomera, quanto maior a globalização mundial avança, mais este grito por socorro é escutado. Esse grito por um sentido para vida está presente desde os mais jovens até os mais velhos e em todas as classes sociais. O mundo tem passado por transformações e nota-se nos indivíduos da sociedade contemporânea a presença de um vácuo existencial ; a sensação de falta de sentido, de vazio interior. Partindo desta constatação, esta pesquisa objetivou demonstrar que é possível encontrar sentido para a vida, tendo como pressuposto fundamental a descoberta do sentido da vida por cada pessoa e o uso da força cognoscitiva da mente individual. É somente com este pressuposto que se compreende o motivo pelo qual Frankl se dedicou ao assunto sentido da vida destacando a fé, a religiosidade e a logoterapia como resposta para a questão do sentido que tem como finalidade abrir o horizonte do ser humano, mostrando a ele que, para todos aqueles que ainda conseguem se entusiasmar com alguma coisa, ainda haveria muito a fazer um número bastante grande de tarefas espera por eles. Portanto, há sentido suficiente.

What is the meaning of life? This has been one of the major questions of philosophy for centuries / from Socrates to Nietzsche and from Tolstoy to the famous comedy writers&rsquo / group Monty Python. People from diverse intellectual backgrounds asked what the meaning of life is. Although there are doubts that this question is now outdated, meaning of life seems to me still an intriguing subject. In this thesis I argue that life&rsquo / s meaning must be discussed according to two different notions. One of these notions is the content of life where life&rsquo / s meaning can be analyzed according to its coherence with a value system, its achievements or its influence on others. The other is the notion of life&rsquo / s meaning as a mental concept, as an experience. I provide reasons to think life&rsquo / s meaning as a composite mental state and propose its components. My point of view carries subjectivist implications, however by introducing necessary conditions of the formation of the composite mental state that provides a life with meaning I argue that such a mental state attains objectivity.

Tyrimo tikslas – nustatyti sergančių onkologine liga asmenų, vyrų ir moterų, ligos suvokimo sąsajas su gyvenimo prasme ir ligos įveikos strategijomis. Tyrimui atlikti naudota: Ligos suvokimo klausimynas (Weinman, Petrie, Moss-Morris, Horne, 1996; Weinman, Petrie, 1997) (angl. The Revised-Illness Perception Questionnaire, IPQ–R), siekiant nustatyti vėžiu sergančių asmenų ligos suvokimą; Gyvenimo prasmės skalė (Jim et al., 2006) (angl. Meaning in Life Scale, MiLS), skirta tiriamųjų gyvenimo prasmės įvertinimui; COPE streso įveikimo strategijų klausimynas Carver, Scheier, Weintraub, 1989) (angl. Coping Orientation of Problem Experience Inventory, COPE), siekiant nustatyti tiriamųjų pasirinktas ligos įveikos strategijas. Gauti duomenys apdoroti naudojant statistinį SPSS 16,0 versijos programinį paketą. Statistiškai patikimais rezultatais laikytini atvejai, kai p < 0,05, P = 95 proc. Tyrime dalyvavo 142 (22–74 metų) onkologinėmis ligomis sergantys vyrai ir moterys. Tyrimo rezultatai parodė, kad onkologine liga sergančių asmenų, vyrų ir moterų, stipresnis ligos suvokimas siejasi su dažniau naudojama adaptyvia, į problemas nukreipta ligos įveika; onkologine liga sergančių asmenų, vyrų ir moterų, stipresnis ligos suvokimas siejasi su aukštesne gyvenimo prasme; onkologine liga sergantiems asmenims, vyrams ir moterims, pasižymintiems stipresniu ligos suvokimu ir adaptyvia, į emocijas nukreipta ligos įveika, būdinga žemesnė gyvenimo prasmė. / The aim of the research is to identify oncology patients’, men and women, relation of illness perception to the meaning in life, the coping strategies of illness. References for research: The Revised-Illness Perception Questionnaire, IPQ–R (Weinman, Petrie, Moss-Morris, Horne, 1996; Weinman, Petrie, 1997) in order to identify oncology patients’ illness perception; Meaning in Life Scale, MiLS (Jim et al., 2006) for evaluation of research participants’ meaning in life; Coping Orientation of Problem Experience Inventory, COPE (Carver, Scheier, Weintraub, 1989) in order to identify the coping strategies of illness chosen by research participants. The received data was processed while using a statistical SPSS software package. Statistically reliable cases werw considered when p < 0,05, P = 95%. 142 people (22-74years old), men and women with oncologic illnesses participated in the research. The research results have revealed that a stronger illness perception of men and women with oncologic illness is associated with a more frequently used adaptive, problem-focused coping of illness; a stronger illness perception of men and women with oncologic illness is associated with a higher meaning in life; a lower meaning in life is typical for those oncology patients, men and women, who have a stronger illness perception and adaptive, emotion - focused illness coping.

Tyrimo tikslas: atskleisti vėžiu sergančių ir sveikų suaugusių žmonių nerimo, depresijos, sveikatos kontrolės lokuso ir gyvenimo prasmės ryšius. Tyrimo uždaviniai: palyginti vėžiu sergančių pacientų nerimo, depresijos, sveikatos kontrolės lokuso ir gyvenimo prasmės rodiklių įverčius pagal: 1) lytį, 2) amžių, 3) depresijos išreikštumą (8 balai HAD skalėje) ir 4) gydymo pobūdį. 5) Palyginti vėžiu sergančių ir sveikų (kontrolinės grupės) tiriamųjų nerimo, depresijos, sveikatos kontrolės lokuso ir gyvenimo prasmės rodiklius. 6) Nustatyti vėžiu sergančių tiriamųjų nerimo, depresijos, sveikatos kontrolės lokuso ir gyvenimo prasmės tarpusavio ryšį. Tyrimo metodai: Ligoninės nerimo ir depresijos skalė (Hospital Anxiety and Depression - HAD) (Zigmond, Snaith, 1983); Daugiadimensinė sveikatos kontrolės lokuso skalė (Multidimensional Health Locus of Control Scale – MHLOC) (Wallston et al., 1978); Gyvenimo prasmės skalė (Meaning in Life Scale - MiLS) (Jim et al., 2006). MHLC skalę sudaro trys subskalės: vidinė kontrolė, atsitiktinumas ir kitų poveikis. HAD skalę sudaro dvi subskalės: nerimas ir depresija. MiLS skalę sudaro keturios subskalės: harmonija, gyvenimo tikslai, dvasingumas ir sumažėjusi gyvenimo prasmė. Tiriamieji: n = 63 vėžiu sergtantys pacientai, kurių amžiaus vidurkis 64.87 (SD = 9.03) ir n = 63 kontrolinės grupės tiriamieji, kurių amžiaus vidurkis 63.73 (SD=9.321). Tyrimo rezultatai: moterys daugiau negu vyrai įžvelgia gyvenimo prasmės (t (61) = 1.992, p =0.052) ir... [toliau žr. visą tekstą] / Purpose: The purpose of the presented study was to examine links between anxiety, depression, health locus of control and meaning in life in cancer patients and healthy adults. Objectives: to compare the rates of cancer patients’ anxiety, depression, health locus of control and meaning in life according to: 1) gender; 2) age, 3) significance of depression (8 points in HAD scale) and 4) treatment methods. 5) to compare the rates of cancer and healthy controls anxiety, depression, health locus of control and meaning in life. 6) to find links between anxiety, depression, health locus of control and meaning in life in cancer patients’ population. Methods: Multidimensional Health Locus of Control (MHLC) scale (Wallston et al., 1978); Hospital Anxiety and Depression (HAD) scale (Zigmond, Snaith, 1983) and Meaning in Life (MiLS) scale (Jim et al., 2006). MHLC scale provides three-dimension measures of health locus of control: Internality; Chance; Powerful Others. HAD scale has two subscales: anxiety and depression. MiLS scale consists of 4 dimensions: Harmony; Life purposes; Spirituality and Lessened meaning. Participants: The sample consisted of n = 63 cancer patients mean age 64.87 (SD = 9.03) and healthy controls n = 63 mean age 63.73 (SD=9.321). The results of research are: Women more than men experience meaning in life (t (61) = 1.992, p =0.052) and spirituality (t (61) = 2.167, p =0.034). Cancer patients after operation believe in powerful others more than patients before... [to full text]

This research sought to clarify the construct of life meaning by creating a new, multidimensional measure of life meaning. In an initial study, 392 university undergraduates (317 women, 75 men) completed several existing life meaning measures. Exploratory factor analytic procedures undertaken on the item responses supported the extraction of 10 factors: Achievement, Framework/Purpose, Religion, Death Acceptance, Interpersonal Satisfaction, Fulfillment/Excitement, Giving to the World, Existential Vacuum, Intimacy, and Control. Of the original 170 items, the 64 items with the highest factor loadings were retained, and together comprise the Multidimensional Life Meaning Scale (MLMS). Higher-order exploratory factor analyses yielded three factors: Personal Efficacy, Self-Transcendence, and Fulfillment. A second study, conducted with an independent sample of undergraduate students (N = 262; 200 women, 62 men), provided mixed support for the factor structure of the MLMS at the item level, but replicated the higher-order factor structure revealed in the initial study. The criterion-related (concurrent and discriminant) validity was also examined in the second study, by factor analyzing the MLMS factors along with criterion subscales thought to be related to life meaning, and support was found for 7 of the 10 first-order factors. In a final study, support was found for the existence of group differences that were hypothesized on the basis of rational links to interpreted higher-order dimensions of life meaning. In accordance with predictions, Theology students (n = 28) reported higher levels of Self-Transcendence and depressed students (n = 31) indicated lower levels of Fulfillment compared to a baseline group of undergraduate students (n = 262). Contrary to expectations, Law/Business students (n =35) were not significantly different from the baseline group on Personal Efficacy. Based on the results of these three studies, it is concluded that the life meaning construct is multidimensional. The Multidimensional Life Meaning Scale is a promising measure of the construct, and the inclusion of both lower-order and higher-order factors is a new way of conceptualizing life meaning. / Thesis (Ph.D, Psychology) -- Queen's University, 2007-08-14 13:59:44.903

FIZINĘ NEGALIĄ TURINČIŲ ŽMONIŲ GYVENIMO PRASMĖS PATYRIMAS Situacijoje, kai žmogaus fizinės galios yra reikšmingai apribotos, vieninteliai tikri pagalbos resursai gali būti dvasiniai. Būtent tai, kas nepaisant praradimų padeda žmogui jausti pasitenkinimą gyvenimu ir savimi, kame jis įžvelgia stiprybės ir atspirties šaltinius, kas jo gyvenimą, nepaisant praradimų, daro vertingu, tai, ko negalia neatėmė ir negalės atimti – gyvenimo prasmės šaltiniai. Šiame darbe siekiame geriau suprasti žmonių, patyrusių fizinę negalią išgyvenimus, giliau panagrinėti jų subjektyvų gyvenimo prasmės patyrimą. Tam tikslui taikėme fenomenologinį analizės metodą pagal R. H. Hycner’į. Tyrimo dalyviai yra tikslinės atrankos principu atrinkti keturi vyrai ir keturios moterys, kurių amžius svyruoja nuo 29 iki 57 metų, patyrę sunkią fizinę negalią ilgiau nei prieš metus ir sutikę dalyvauti mūsų tyrime. Remiantis gautais rezultatais, galime teigti, kad beveik visi tyrime dalyvavę žmonės gyvenimą su negalia laiko kokybiškai skirtingu nuo prieš tai buvusio: jis siejasi su veiklos galimybių, o kai kuriems tyrimo dalyviams labiausiai vertinamų, apribojimu, bejėgiškumo, priklausomybės, pažeidžiamumo, vidinės dezorganizacijos ir mirties grėsmės išgyvenimais. Gyvenimo su negalia prasmės patyrimas, kaip jis atsispindi mūsų tyrimo dalyvių pasakojimuose, pasireiškia sveikatos ir rūpinimosi ja svarbos suvokimu, vertinant sveikatos atkūrimą ir išlaikymą kaip vieną prasmingiausių užsiėmimų; įvertinimu to, ką asmuo yra... [toliau žr. visą tekstą] / THE MEANING OF LIFE AS EXPERIENCED BY INDIVIDUALS WITH A PHYSICAL DISABILITY When one’s physical abilities are considerably restricted, one’s spirit becomes the sole source of support. That which makes life fulfilling and worthwhile despite one’s losses, that which serves as a source of strength and resilience, that which disability can never take away, - all this is precisely what gives life its meaning. This paper seeks to attain greater insight into the experiences of the physically disabled. It also aims to analyse their subjective understanding of what makes life meaningful. In order to achieve these purposes, we have employed the method of phenomenological analysis devised by R. H. Hycner. The participants, four men and four women aged 29-57, were selected by means of objective sampling and agreed to take part in the stidy. All of them have experienced severe physical disability for at least a year. The results allow us to maintain that almost all the participants consider life to be qualitatively different for a disabled person, as opposed to a non-disabled one: namely, one’s ability to take part in various activities is compromised (for some, these are precisely the activities they used to treasure most), and, what is more, one becomes prone to feelings of helplessness, dependency, vulnerability, inner disaragement and fear of death. The interviews conducted with our participants illustrate that, for the physically disabled, a meaningful life entails understanding the... [to full text]

Made available in DSpace on 2015-04-17T15:02:09Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 753418 bytes, checksum: ee3a4f743e51c279a744f9bbd342a25e (MD5) Previous issue date: 2012-03-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This study started from the assumption that religiosity is associated with culpability, since, for some religions, the emphasis on sin and on purification rites is part of its salvific cosmovision. This way, the goal of this study is to know the relations between the dimensions of guilt (subjective, objective and temporal), religious attitudes and the meaning of life. 213 academic students (of Science of Religions, Pedagogy and Accounting) took part in the research. Despite of, the majority of respondents was of the Protestant religion (33,8%) and female (70,4%). The age average was 28,5 (SD=9,9), ranging from 18 to 63 years old. The data were collected through the following instruments: Religious Attitude Scale, Meaning of Life Questionnaire, Guilt Multidimensional Scale, Ontological Time Perception Scale and a socialdemographic questionnaire. The results suggest that both the religious feeling and the search for meaning are directly associated with the three dimensions of guilt. The religious corporeity, however, is positively correlated with subjective and objective guilts. In turn, the religious behavior is correlated with subjective guilt. The results also indicate that the presence of meaning is inversely related to temporal guilt, and the item there is a long distance between who I am and who I could be is associated with both subjective and temporal guilts. Such findings are discussed in light of Viktor Frankl s existential analysis. It was concluded that, if on the one hand more religious people are more susceptible to culpability, on the other hand guilt also comes from the ontological perspective, when human being fails to peform his duty-being. / O presente estudo partiu do pressuposto de que a religiosidade está associada com a culpabilidade, tendo em vista que, para algumas religiões, a ênfase no pecado e nos ritos de purificação faz parte de sua cosmovisão salvífica. Dessa forma, o objetivo deste trabalho é o de conhecer as relações entre as dimensões da culpa (subjetiva, objetiva e temporal), as atitudes religiosas e o sentido da vida. Participaram da pesquisa 213 estudantes universitários dos cursos de Ciências das Religiões, Pedagogia e Contabilidade. Não obstante, a maioria dos entrevistados era da religião protestante (33,8%) e do sexo feminino (70,4%). A média de idade foi a de 28,5 (dp = 9,9), com amplitude de 18 a 63 anos. Os dados foram coletados por meio dos seguintes instrumentos: Escala de Atitude Religiosa, Questionário Sentido de Vida, Escala Multidimensional da Culpa, Escala de Percepção Ontológica do Tempo e um questionário sóciodemográfico. Os resultados sugerem que tanto o sentimento religioso quanto a busca de sentido se associaram diretamente com as três dimensões da culpa. Já a corporeidade religiosa se correlacionou positivamente com a culpa subjetiva, com a objetiva e o comportamento religioso, por sua vez, correlacionou com a culpa subjetiva. Os resultados também indicam que a presença de sentido está inversamente relacionada com a culpa temporal e o item "há uma grande distância entre quem eu sou e quem eu poderia ser" se associa tanto com a culpa subjetiva quanto com a culpa temporal. Tais achados são discutidos à luz da análise existencial de Viktor Frankl. Concluiu-se que, se por um lado, as pessoas mais religiosas são mais susceptíveis à culpabilidade, por outro, a culpa provém também da perspectiva ontológica, quando o ser humano deixa de realizar o seu dever-ser.

Made available in DSpace on 2015-04-17T15:02:13Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1045810 bytes, checksum: 89ccddf6f44d1f76a5417d925d644089 (MD5) Previous issue date: 2013-07-01 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This present study had as objective to identify the correlations between religiosity, meaning of life and values in religious people. This research also verified the congruence between personal values and perceived values of religious intituition and the influence of this congruence causes at meaning of life in religious people. To do this research, we used the Viktor Frankl s Logotherapy, the Value Funcionalist Theory and the religiosity, by Religious Atitude Scale, of Aquino. This research was divided in two studies. 196 people, both sex, partipated of first study. 54 people was male (24,6%) and 142 female (72,4%). The mean age was 32, being the youngest 18 years old and the oldest 73 years old. The research had as inclusion criteria the participants belong to any religion. Most of the respondants were of evangelic religions, corresponding to 61,7% of respondentes. We used the Religious Attitude Scale, the Basic Values Questionnaire and the Purpose in life Test as intruments for data collection of this research. four dimensions were extracted from the EAR-20: Religious Knowledge, religious corporeality, religious sentiment, and religious behavior. We identified positive correlations between religious knowledge, religious sentiment and religious behavior dimensions and meaning of life as well as positive correlations between the interacional subfunction and the religious feeling and religious corporeality dimensions. It was concluded that greater religious orientation is a way to find the meaning of life. Participated in the second study 209 people, of both sexes, being 144 (67%) female and 70 (32.6%) male. The average age of participants was 29 years, with 18 years old the youngest participant and the oldest 65 years old. The majority (n = 130) reported to belong to the Catholic religion, with 66 participants belonging to the Evangelical religion, 16 and Spiritualists 2 people reported belonging to other religions. The congruence of personal values and religion values regarding normative and suprapersonal subfunctions positively influences the feeling of accomplishment of meaning in religious people. Religious people that also to have a greater sense of accomplishment meaning to give more importance to personal values consistent with the interactional subfunction that those who perceive the same values as most important to their religion. / O presente estudo teve como objetivo identificar as correlações entre a religiosidade, sentido de vida e valores em pessoas religiosas. Esta pesquisa também verificou o índice de congruência entre os valores pessoais e os valores percebidos da instituição religiosa e qual a influencia que a congruência entre os valores exercem sobre o sentido de vida em pessoas religiosas. Para realizar esta pesquisa utilizou como aporte teórico a Logoterapia de Viktor Frankl, a Teoria Funcionalista dos Valores Humanos e a religiosidade, por meio da Escala de Atitude Religiosa, de Aquino. Esta pesquisa foi dividida em dois estudos. Participaram do primeiro estudo 196 pessoas de ambos os sexos, sendo 54 do sexo masculino (24,6%) e 142 do sexo feminino (72,4%). A idade média foi de 32 anos, sendo o participante mais jovem 18 anos e o mais velho com 73. A pesquisa teve como critério de inclusão os participantes da pesquisa pertencerem a alguma religião. A maioria dos sujeitos entrevistados era de religião evangélica, correspondendo a 61,7% dos entrevistados.. Utilizou-se a Escala de Atitude Religiosa, o Questionário dos Valores Básicos e o Purpose in Life test como instrumentos de coleta de dados desta pesquisa. Quatro dimensões foram extraídas a partir da EAR-20: Conhecimento Religioso, corporeidade religiosa, sentimento religioso e comportamento religioso. Identificou-se correlações positivas entre as dimensões conhecimento religioso, sentimento religioso e comportamento religioso e sentido de vida, assim como correlações positivas entre a subfunção interacional e as dimensões sentimento religioso e corporeidade religiosa. Concluiu-se que uma maior orientação religiosa é uma forma de encontro de sentido da vida. Participaram do segundo estudo 209 pessoas, de ambos os sexos, sendo 144 (67%) do sexo feminino e 70 (32,6%) do sexo masculino. A idade média entre os participantes foi de 29 anos, tendo 18 anos o participante mais jovem e 65 anos o mais velho. A maioria (n=130) declararam pertencer a religião Católica, sendo 66 dos participantes pertencentes à religião Evangélica, 16 Espíritas e 2 pessoas relataram pertencer a outras religiões. A congruência dos valores pessoais e da religião referentes às subfunções normativa e suprapessoal influencia positivamente no sentimento de realização de sentido em pessoas religiosas. As pessoas religiosas também tem um maior sentimento de realização de sentido ao darem mais importância aos valores pessoais condizentes com a subfunção interacionais que aqueles que percebem os mesmos valores como mais importantes para a suas religião.

Made available in DSpace on 2015-04-17T15:02:18Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 790675 bytes, checksum: c3dd240abd6af72acd14794d2c5e74ff (MD5) Previous issue date: 2014-08-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Suffering is a human condition that is linked to the search for meaning. From this perspective, religions have, in general, a worldview that encompasses both the meaning of life and the meaning of suffering. In this sense, the present work had as main objective to construct and validate an instrument on Attitude Towards Suffering and ascertain the relationship between the attitude towards the suffering and the perception of the meaning of life according to three religious groups: Buddhists, Catholics and Evangelicals. For this purpose, we conducted two studies. The study 1 was composed of 319 participants of both sexes with a mean age of 27.07 years. As instruments for data collection was built Questionnaire Attitude Towards Suffering (QATS) and a Socio-demographic Questionnaire. We carried out a factor analysis of the principal axes with varimax rotation, the results of this extraction suggest the presence of two factors: positive attitude towards suffering and negative attitude towards the suffering, with Cronbach's Alpha, respectively, 0.84 and 0.64. Study 2 was composed of 113 participants of both sexes, with 53 practitioners of Buddhism and 60 Christians (30 Catholics and Evangelicals 30), with an average of 37.3 years. In addition to the scales used in study 1, was added Meaning in Life Questionnaire Meaning in Life Questionnaire (MLQ). An association between the presence of Sense and Positive Attitude Towards Suffering (r = 0.21, p <0.03) was observed and a negative correlation between the search for meaning and fulfillment (r = - 0.34, p <0.0001). Regarding the positive attitude towards the suffering it was found that the average among Catholics, Evangelicals and practitioners of Buddhism differ from each other with respect to Negative Attitude, neither significant difference was observed between the means of the groups studied. These results are discussed in light of the existential analysis of Viktor Frankl / O sofrimento é uma condição humana que está vinculada a busca de significados. Nessa perspectiva, as religiões apresentam, de forma geral, uma cosmovisão que abrange tanto o sentido da vida quanto o sentido do sofrimento. Neste sentido, a presente dissertação teve como objetivos principais construir e validar um instrumento sobre Atitude Perante o Sofrimento e averiguar as relações entre a atitude perante o sofrimento, a percepção do sentido da vida em função de três grupos religiosos: budistas, católicos e evangélicos. Para tanto, foram realizados dois estudos, o estudo 1, foi constituído por 319 participantes de ambos os sexos e com a média de idade de 27,07 anos. Como instrumentos para coleta de dados foi construído o Questionário de Atitude Perante o Sofrimento (QAPS) e um Questionário Sócio-demográfico. Procedeu-se uma Análise fatorial dos eixos principais com rotação varimax, os resultados dessa extração sugerem a presença de dois fatores: atitude positiva perante o sofrimento e atitude negativa perante o sofrimento, com Alpha de Cronbach, respectivamente, 0,84 e 0,64. O estudo 2, foi composto por 113 participantes de ambos os sexos, sendo 53 Praticantes do Budismo e 60 Cristãos (30 Católicos e 30 Evangélicos), com idade média de 37,3 anos. Além das escalas utilizadas no estudo 1, foi acrescido o Questionário Sobre o Sentido da Vida (QSV). Foi constatada uma associação entre a presença de sentido e a Atitude Positiva Perante o Sofrimento (r = 0,21; p < 0,03) e uma correlação negativa entre a busca e a realização de sentido (r = 0,34, p < 0,0001). No que se refere a atitude positiva perante o sofrimento verificou-se que as médias entre os Católicos, os Evangélicos e os Praticantes do Budismo diferenciam entre si, com relação à Atitude Negativa, nenhuma diferença significativa foi verificada entre as médias dos grupos estudados. Esses resultados são discutidos à luz da análise existencial de Viktor Frankl