Papers by Maria Virgínia Dazzani
Mirrors, there are many. The mirror, there is just one, or none.
Mirrors, in the plural, are sp... more Mirrors, there are many. The mirror, there is just one, or none.
Mirrors, in the plural, are spread everywhere: in the decorations of private spaces such as bathrooms, bedrooms, closets and in public spaces, restaurants, government offices, shops, in the office of our dentist, in elevators, malls. They are small and may be carried inside women’s purses. They are large and can occupy the entire facade of a building. Mirrors are many, of all shapes and sizes and with different functions. Mirrors capture images from galaxies, reflect faces, eyes, lips, the entire body, and through them we can fix our makeup, straighten the tie, examine the combination of clothes, comb our hair, see the oncoming car to our back, the stubble, the extra pounds, the marks of time on our face.
What about the mirror in the singular? What is the mirror? We view mirrors (still in the plural) in every corner: they are objects are among the countless objects composing the world continuum and we see them as we see chairs, shoes, desks, cars, other people. But we do not see the mirror, we see in the mirror or through the looking glass. In the mirror (in the singular), we only see one thing: ourselves. This should not be something dramatic, because we are always viewing ourselves: we see our hands, our legs, our belly, our genitals; we inspect our skin and so on. We would say that we see our body all the time. However, when we look directly at ourselves, without the interposition of mirrors, what we see is a fragmented body with several gaps (we do not see, for example, our back and head), but above all, we see a body without a face, without depth, without identity. When we look directly into the mirror we do not see a mirror, but our face, our eyes; moreover, other branch parts of our body (hands, legs, belly, genitals) gain depth and unity, they come to life.
In this paper, we will present, on the one hand, those formulations that have motivated research ... more In this paper, we will present, on the one hand, those formulations that have motivated research on epistemic value, and the other, discuss the fact that the recent discussions about the value of knowledge has begun to explore the pos- sibility that there is not knowledge that has a special epistemic value, but another epistemic state, namely the understanding.
Estudos de Psicologia (Natal), 2012
O estudo investigou as relações entre variáveis sociodemográficas, saúde mental da gestante e o a... more O estudo investigou as relações entre variáveis sociodemográficas, saúde mental da gestante e o apego materno-fetal no terceiro trimestre de gestação. Participaram do estudo 261 gestantes selecionadas através de amostragem por acessibilidade em quatro maternidades públicas. As gestantes responderam individualmente uma ficha de dados sociodemográficos, a Escala de Apego Materno-Fetal e o SRQ-20. A análise de regressão revelou que o número de filhos (4%) e a saúde mental materna (4,2%) explicaram parte da variância no apego materno-fetal. A escolaridade da mãe e do pai não esteve associada a essa variável. O modelo de regressão múltipla considerando os quatro fatores analisados, explicou 8,2% da variância nos escores de apego materno-fetal. Discutem-se as implicações dessas variáveis na formação do vínculo da mãe com o bebê durante a gestação.
Psicologia: Ciência e Profissão, 2010
Interação em Psicologia (Qualis/CAPES: A2), 2013
Integrative Psychological and Behavioral Science, 2010
Starting from some considerations about the text 'Feelings in Literature' by Johansen , this arti... more Starting from some considerations about the text 'Feelings in Literature' by Johansen , this article discusses the topic of emotions from the standpoint of moral psychology, namely the relationship between emotions and the conduct of our moral life. From this assumption, we will argue that literature, as an exercise of imagination, helps us understand and evaluate our own emotions, what is essential for establishing our uniqueness, distinguishing ourselves from others. In literature we can learn about emotions and we can understand our own feelings. Literature plays an important role in cultural experience, triggering emotional responses.
Early Child Development and Care, 2011
Maternal rates of child internalising behaviour were compared across children&amp... more Maternal rates of child internalising behaviour were compared across children's emotion attributions (neutral, fear, anger, sadness and happiness) to others in a discipline situation, after controlling for socio-demographic covariates. Sixty-five Brazilian mothers provided socio-demographic information and rated their preschool children's internalising behaviour. Children attributed emotions to a protagonist in a story facing maternal discipline. Analysis of covariance showed that children
This paper examines the forms of relations that people establish with their schooling processes. ... more This paper examines the forms of relations that people establish with their schooling processes. The question about the possibility of developing a literate standard in the orality of illiterate adults will be discussed from two angles: a) first,
we will argue the extent to which engaging in everyday activities, without completing the formal cycles of schooling, allowed the study’s illiterate participants to develop a standard that we assume as literate in its orality; b) then, we will analyze how the level of abstraction in the concepts with scientific structure formulated by illiterate participants differ from that presented by literate participants.
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Papers by Maria Virgínia Dazzani
Mirrors, in the plural, are spread everywhere: in the decorations of private spaces such as bathrooms, bedrooms, closets and in public spaces, restaurants, government offices, shops, in the office of our dentist, in elevators, malls. They are small and may be carried inside women’s purses. They are large and can occupy the entire facade of a building. Mirrors are many, of all shapes and sizes and with different functions. Mirrors capture images from galaxies, reflect faces, eyes, lips, the entire body, and through them we can fix our makeup, straighten the tie, examine the combination of clothes, comb our hair, see the oncoming car to our back, the stubble, the extra pounds, the marks of time on our face.
What about the mirror in the singular? What is the mirror? We view mirrors (still in the plural) in every corner: they are objects are among the countless objects composing the world continuum and we see them as we see chairs, shoes, desks, cars, other people. But we do not see the mirror, we see in the mirror or through the looking glass. In the mirror (in the singular), we only see one thing: ourselves. This should not be something dramatic, because we are always viewing ourselves: we see our hands, our legs, our belly, our genitals; we inspect our skin and so on. We would say that we see our body all the time. However, when we look directly at ourselves, without the interposition of mirrors, what we see is a fragmented body with several gaps (we do not see, for example, our back and head), but above all, we see a body without a face, without depth, without identity. When we look directly into the mirror we do not see a mirror, but our face, our eyes; moreover, other branch parts of our body (hands, legs, belly, genitals) gain depth and unity, they come to life.
we will argue the extent to which engaging in everyday activities, without completing the formal cycles of schooling, allowed the study’s illiterate participants to develop a standard that we assume as literate in its orality; b) then, we will analyze how the level of abstraction in the concepts with scientific structure formulated by illiterate participants differ from that presented by literate participants.
Mirrors, in the plural, are spread everywhere: in the decorations of private spaces such as bathrooms, bedrooms, closets and in public spaces, restaurants, government offices, shops, in the office of our dentist, in elevators, malls. They are small and may be carried inside women’s purses. They are large and can occupy the entire facade of a building. Mirrors are many, of all shapes and sizes and with different functions. Mirrors capture images from galaxies, reflect faces, eyes, lips, the entire body, and through them we can fix our makeup, straighten the tie, examine the combination of clothes, comb our hair, see the oncoming car to our back, the stubble, the extra pounds, the marks of time on our face.
What about the mirror in the singular? What is the mirror? We view mirrors (still in the plural) in every corner: they are objects are among the countless objects composing the world continuum and we see them as we see chairs, shoes, desks, cars, other people. But we do not see the mirror, we see in the mirror or through the looking glass. In the mirror (in the singular), we only see one thing: ourselves. This should not be something dramatic, because we are always viewing ourselves: we see our hands, our legs, our belly, our genitals; we inspect our skin and so on. We would say that we see our body all the time. However, when we look directly at ourselves, without the interposition of mirrors, what we see is a fragmented body with several gaps (we do not see, for example, our back and head), but above all, we see a body without a face, without depth, without identity. When we look directly into the mirror we do not see a mirror, but our face, our eyes; moreover, other branch parts of our body (hands, legs, belly, genitals) gain depth and unity, they come to life.
we will argue the extent to which engaging in everyday activities, without completing the formal cycles of schooling, allowed the study’s illiterate participants to develop a standard that we assume as literate in its orality; b) then, we will analyze how the level of abstraction in the concepts with scientific structure formulated by illiterate participants differ from that presented by literate participants.