Hipertensão arterial e cuidados com a saúde: concepções de homens e mulheres

Pós-graduação em Psicologia do Desenvolvimento e Aprendizagem - FC

Percepção de mães sobre vínculo e separação de seus bebês em uma unidade prisional feminina na cidade de São Paulo-SP

Pós-graduação em Psicologia do Desenvolvimento e Aprendizagem - FC

Drug addictions and sexual violence in childhood and adolescence: analyzing life stories

The sexual abuse suffered in childhood and adolescence, in addition to damage to physical and psychological health of the victim, is considered as an important risk factor for alcohol and drugs addiction, development of psychopathology and psychosocial damage in adulthood. In addition to the pain and humiliation that are submitted by the abuse, children and adolescents also experience shame and guilt which require them to adopt coping strategies to endure those feelings. The use of psychoactive substances is a recognized way of dealing with the pains of living. This work, which is of narrative style, analyses and discusses, through five case reports, chemical dependency as a result of sexual abuse suffered in childhood and/or adolescence. The eight subjects in this study are male and have suffered sexual violence in this age period of life. Their ages range from 23 years to 39 years, and all are admitted to a therapeutic community in a city in the interior of Sao Paulo state, in Brazil, for treatment of chemical dependency, being met by the Department of Psychology. The reasons for the choice of the participants for treatment modality for patients are: difficult to stop using drugs, even unwilling to take it, they have easy access to it; the feeling of losing control over their lives; by successive losses as a result of drug use, and for fear that their lives had a tragic ending. With the exception of two participants, the others do not classify that as a child suffered sexual violence. However, all attribute that facilitated their entry into the world of drugs. Seven participants experienced such violence in childhood (between 7 years and 9 years) and adolescence (age 14). The attackers were people closed to the victims—in the case of two victims, their families, with the exception of one participant who was raped by a stranger. Six participants declared themselves as homosexual. Another participant does not claim to be homosexual, but presents difficulties in terms of sexuality. Two participants are HIV positive. The start of psychoactive substances use occurred during adolescence (12 years to 17 years). The participants see drugs as an anesthetic to the pain of the soul, a way to get pleasure, but they get charged expensively, as it increases the feeling of emptiness, guilt, helplessness, worthlessness and hopelessness. Although participants have sought help to deal with addiction, it is noted that throughout the life course the issue of sexual violence was not treated. It was noted that the patients have a double stigma in society: the issue of drugs addiction and the orientation of sexual desire, because the majority of participants are homosexual. The results reinforce the need for effective action geared to accommodate the victims of sexual violence and effective preventive measures to prevent children and adolescents from being abused.

O Mal-estar no Trabalho: a culpa como mal-estar e a culpa do mal-estar

The present work is a reflexive-theoretically research that intends, by the light of Psychoanalytic and Freudo-Marxim theories, to think about the work malaise - effect of a repressive civilization -, and the sublimation possibilities, in the context of the discussions about the conflict individual-civilization. The work favors the essential thing for the human race's representations. Current researches indicate the importance of thinking the work in the process physical and mental health/illness, as well as the subjectivity of the human race in the present time. However, the organizations of work, using reductionist views, with the psychiatric-medical Knowledge/power as accomplice, have a tendency to disregard their responsibilities in the "production" of the illnesses in the workers. Freud, by the neurosis's understanding, showed that in the individual-civilization conflict the first one pays a high price: the constant malaise (the guilt as malaise). While who detains the guilt, in the social sense of the word (the guilt of malaise), is the human culture, intermediated by the organizations, defenders of the minority's interests that hold the manners of production/exploration. According to Freud, the growth of the feeling of guilt is inevitable, considering the necessity of the drives repression to cultural progress through displeasure work. However, Reich and Marcuse theorize an exit for the Freudian pessimism about the conflict between the individual and the civilization. Freud didn't consider properly the nature socio-historical of the Reality Principle, understanding it like universal. Therefore, the level of repression would have a specific socio-economic class: surplus value for a minority and more repression for the great mass. A less repressive Reality Principle might provide a fair progress of the humanity. It's in the list of discussion the possibility of the work in social and psychological conditions that allow the reduction of worker's malaise in the civilization's breast.

Sexualidade e adolescência: rodas de conversa e vivências em uma escola de ensino fundamental

Pós-graduação em Educação Sexual - FCLAR

Sentimento de culpa na obra freudiana: universal e inconsciente

Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)

Tragedy on grade crossing: driver failure or systemic fragility?

In 2010, an accident occurred in Americana-SP, Brazil, involving two trains and one bus on a Grade Crossing, when 10 people died and 17 were injured including workers. This paper aims to analyze the accident using the Model of Analysis and Prevention of Work Accidents (MAPA). The method provides observation of work, interviews and analysis of documents to understand precedents of the event in the following stages: to understand the usual work from the involved people, the changes occurred in the system, the operation of barriers, managerial and organizational aspects. By the end, measures are suggested to avoid new occurrences. The accident took place at night in a site with insufficient lighting. The working conditions of bus drivers, train operators and watchmen are inadequate. There were only symbolic barriers (visual and acoustic signals) triggered manually by watchman upon train operator radio communication. The fragility of the barrier system associated to poor lighting and short time to trigger the signaling seem to play a critical role in the event. Contrary to the official report which resulted in guilt of the bus driver, the conclusion of the paper emphasizes the fragility of the safety system and the need of level crossing reproject.

Spiritual support for people living with HIV/AIDS: A Brazilian explorative, descriptive study

y In this exploratory and descriptive research, we identified the meaning of religion and spirituality in the experience of patients at a public health service for treatment of HIV/AIDS in a Brazilian upcountry town. Eight participants were selected through theoretical sampling. Data were collected through semistructured interviews, and analyzed by means of qualitative content analysis. The emerging themes were religion: a path to support, and God is everything. Religion, as a path that leads patients to different sources of support, included exploration of different churches, acknowledgment of guilt, and finding strength to cope with the disease, rationalization of the disease process, meeting other churchgoers, and finding God and faith. God, an important source of support, was present in prayers, in the belief in healing through faith, and in the feeling of comfort and relief. Because spirituality and religion were seen as important sources of support, in this study we that health professionals include these aspects in care planning.

Feelings of women regarding end-of-life decision making after ultrasound diagnosis of a lethal fetal malformation

Objective: this study investigated the feelings of women regarding end-of-life decision making after ultrasound diagnosis of a lethal fetal malformation. The aim of this study was to present the decision making process of women that chose for pregnancy termination and to present selected speeches of women about their feelings. Design: open psychological interviews conducted by a psychologist immediately after the diagnosis of fetal malformation by ultrasound. Analysis of the results was performed through a content analysis technique. Setting: the study was carried out at a public university hospital in Brazil. Participants: 249 pregnant women who had received the diagnosis of a severe lethal fetal malformation. Findings: fetal anencephaly was the most frequent anomaly detected in 135 cases (54.3%). Termination of pregnancy was decided by 172 (69.1%) patients and legally authorised by the judiciary (66%). The reason for asking for termination was to reduce suffering in all of them. In the 77 women who chose not to terminate pregnancy (30.9%), the reasons were related to feelings of guilt (74%). Key conclusions: the results support the importance of psychological counselling for couples when lethal fetal malformation is diagnosed. The act of reviewing moral and cultural values and elements of the unconscious provides assurance in the decision-making process and mitigates the risk of emotional trauma and guilt that can continue long after the pregnancy is terminated. (C) 2011 Elsevier Ltd. All rights reserved.

Climate Change and "historical responsibilities"

The historical responsibility of countries listed in the Annex I of the Convention on Climate Change has been used extensively as a justification for the lack of action of countries not included in Annex I to reduce their greenhouse gas emissions. We analyzed the contribution of non-Annex I countries to the CO2 emissions in the period 1850 - 2006 to assess their relative contribution to total CO2 emissions. In the period 1980 - 2006 non-Annex I countries represented 44% of the total but this contribution increased in the period 1990 - 2006 to 48%. If we extrapolate present trends to 2020 they will represent 56% in the period 1990 - 2020. The "historical responsibility" of Annex I countries is therefore decreasing. If we take 1990 as the starting year in which the Climate Convention recognized clearly that greenhouse gases are interfering dangerously with the climate system, it becomes very difficult to attribute "blame" and "guilt" to Annex I for their historical contributions. It becomes also quite clear the need of non-Annex I countries to engage with Annex I countries in the effort to reduce emissions. The Copenhagen Accord has no mention of "historical responsibilities".

Pungente vislumbre: a triste infalibilidade da culpa

O crime do professor de Matemática, de Clarice Lispector, aborda a necessidade inconsciente de punição advinda do sentimento de culpa, que constitui elemento inexorável da psique humana. O espelhamento do homem em seu animal o conduz à aproximação de uma possível consciência deste transtorno, fato que culmina no irremissível abandono do cão. Com base nos ensaios O estranho e O mal-estar na civilização, de Sigmund Freud, almeja-se entender a origem da dolente identificação entre estes dois personagens narrada no conto, bem como o corolário da cultura, responsável pela tristeza humana com a qual o professor irremediavelmente se coaduna.

Forensische Glaubhaftigkeitsbeurteilung

Die inhaltsorientierte und die psychophysiologische Glaubhaftigkeitsbeurteilung wurden einem direkten empirischen Validitätsvergleich unterzogen. Einhundertundzwei Probandinnen nahmen als Täterinnen (Schuldige), Zeuginnen (Unschuldige mit Tatwissen) oder falsche Zeuginnen (Unschuldige ohne Tatwissen) an einer experimentellen Verbrechenssimulation teil. Die Täterinnen stritten anschließend die Täterschaft wahrheitswidrig ab und machten eine wahrheitswidrige 'Zeugenaussage'. Die Zeuginnen stritten die Täterschaft wahrheitsgemäß ab und machten eine wahrheitsgemäße Zeugenaussage. Die falschen Zeuginnen stritten die Täterschaft wahrheitsgemäß ab und machten eine wahrheitswidrige 'Zeugenaussage'. Die Glaubhaftigkeit der vermeintlichen Zeugenaussage wurde jeweils mit Hilfe der Kriterienorientierten Inhaltsanalyse beurteilt. Die Glaubhaftigkeit der Täterschaftsabstreitung beurteilte man jeweils mit dem Guilty Actions Test (GAT), einem speziellen psychophysiologischen Verfahren, das zwischen Schuldigen, Unschuldigen mit Tatwissen und Unschuldigen ohne Tatwissen differenzieren soll. Als Kontrollbedingung wurde zudem eine naive, d.h. rein intuitive Glaubhaftigkeitsbeurteilung vorgenommen. Die diagnostische Differenzierungsfähigkeit der inhaltsorientierten Glaubhaftigkeitsbeurteilung und des GAT war höher als die der naiven Glaubhaftigkeitsbeurteilung. Der GAT differenzierte nur zwischen Personen mit und ohne Tatwissen, nicht jedoch zwischen Schuldigen und Unschuldigen mit Tatwissen. Die Validität des GAT bezüglich der Identifizierung von Personen mit und ohne Tatwissen war höher als die Validität des inhaltsorientierten Ansatzes bezüglich der Identifizierung glaubhafter und unglaubhafter Zeugenaussagen. Die Ergebnisse wurden insbesondere im Hinblick auf methodische Aspekte der vorliegenden Untersuchung diskutiert.

The relationship between eating behavior and psychological distress among overweight and obese people: is there a role for mindfulness?

This research based on 3 indipendent studies, sought to explore the nature of the relationship between overweight/obesity, eating behaviors and psychological distress; the construct of Mindful eating trough the validation of the Italian adaptation of the Mindful Eating Questionnaire (MEQ); the role of mindfulnessand mindful eating as respectively potential mediator and moderator between overeating behavior (binge eating and emotional overeating) and negative outcomes (psychological distress, body dissatisfaction). All the samples were divided in normal weight, overweight and obese according to BMI categories. STUDY1: In a sample of 691 subjects (69.6% female, mean aged 39.26 years) was found that BMI was not associated with psychological distress, whereas binge eating increases the psychopathological level. BMI and male gender represent negative predictors of psychological distress, but certain types of overeating (i.e., NES/grazing, overeating during or out of meals, and guilt/restraint) result as positive predictors.. STUDY 2 : A sample of 1067 subjects (61.4% female, mean aged 34 years) was analized. The Italian MEQ resulted in a 26-item 4-factor model measuring Disinhibition, Awareness, Distraction, and Emotional response. Internal consistency and test-retest reliability were acceptable MEQ correlated positively with mindfulness (FMI) and it was associated with sociodemographic variables, BMI, meditation. type of exercise and diet. STUDY 3, based on a sample of 502 subjects (68.8% female, mean aged 39.42 years) showed that MEQ and FMI negatively correlated with BES, EOQ, SCL-90-R, and BIAQ. Obese people showed lower level of mindful eating and higher levels of binge eating, emotional overeating, and body dissatisfaction, compared to the other groups Mindfulness resulted to partially mediates the relationship between a) binge eating and psychological distress, b) emotional overeating and psychological distress, c) binge eating and mental well-being, d) emotional overeating and menal well-being. Mindful eating was a moderator only in the relationship between emotional overeating and body dissatisfaction.

Where Is "Home"? Value Conflicts, Identity Crises and the Formation of Cosmopolitan Identity in Myanmar Students Studying in the United States

Fully engaging in a new culture means translating oneself into a different set of cultural values, and many of the values can be foreign to the individual. The individual may face conflicting tensions between the psychological need to be a part of the new society and feelings of guilt or betrayal towards the former society, culture or self. Many international students from Myanmar, most of whom have little international experience, undergo this value and cultural translation during their time in American colleges. It is commonly assumed that something will be lost in the process of translation and that the students become more Westernized or never fit into both Myanmar and US cultures. However, the study of the narratives of the Myanmar students studying in the US reveals a more complex reality. Because individuals have multifaceted identities and many cultures and subcultures are fluctuating and intertwined with one another, the students¿ cross-cultural interactions can also help them acquire new ways of seeing things. Through their struggle to engage in the US college culture, many students display the theory of ¿cosmopolitanism¿ in their transformative identity formation process and thus, define and identify themselves beyond one set of cultural norms.

Must We Forgive?: Exploring the Limits and Possibilities of Forgiveness and Resentment

Conflict has marked civilization from Biblical times to the present day. Each of us, with our different and competing interests, and our desires to pursue those interests, have over time wronged another person. Not surprisingly then, forgiveness is a concern of individuals and groups¿communities, countries, religious groups, races¿yet it is a complex idea that philosophers, theologians, political scientists, and psychologists have grappled with. Some have argued that forgiveness is a therapeutic means for overcoming guilt, pain, and anger. Forgiveness is often portrayed as a coping mechanism¿how often we hear the phrase, ¿forgive and forget,¿ as an arrangement to help two parties surmount the complications of disagreement. But forgiveness is not simply a modus vivendi; the ability to forgive and conversely to ask for forgiveness, is counted as an admirable trait and virtue. This essay will explore the nature of forgiveness, which in Christian dogma is often posited as an unqualified virtue. The secular world has appropriated the Christian notion of forgiveness as such a virtue¿but are there instances wherein offering forgiveness is morally inappropriate or dangerous? I will consider the situations in which forgiveness, understood in this essay as the overcoming of resentment, may not be a virtue¿when perhaps maintaining resentment is as virtuous, if not more virtuous, than forgiving. I will explain the various ethical frameworks involved in understanding forgiveness as a virtue, and the relationship between them. I will argue that within Divine Command Theory forgiveness is a virtue¿and thus morally right¿because God commands it. This ethical system has established forgiveness as unconditional, an idea which has been adopted into popular culture. With virtue ethics in mind, which holds virtues to be those traits which benefit the person who possesses them, contributing to the good life, I will argue unqualified forgiveness is not always a virtue, as it will not always benefit the victim. Because there is no way to avoid wrongdoing, humans are confronted with the question of forgiveness with every indiscretion. Its limits, its possibilities, its relationship to one¿s character¿forgiveness is a concern of all people at some time if for no other reason than the plain fact that the past cannot be undone. I will be evaluating the idea of forgiveness as a virtue, in contrast to its counterpart, resentment. How can forgiveness be a response to evil, a way to renounce resentment, and a means of creating a positive self-narrative? And what happens when a sense of moral responsibility is impossible to reconcile with the Christian (and now, secularized imperative of) forgiveness? Is it ever not virtuous to forgive? In an attempt to answer that question I will argue that there are indeed times when forgiveness is not a virtue, specifically: when forgiveness compromises one¿s own self-respect; when it is not compatible with respect for the moral community; and when the offender is unapologetic. The kind of offense I have in mind is a dehumanizing one, one that intends to diminish another person¿s worth or humanity. These are moral injuries, to which I will argue resentment is a better response than forgiveness when the three qualifications cannot be met.