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Journal articles on the topic 'Shame'
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Resneck-Sannes, Helen. "Shame: Wanting to Be Seen and the Need to Hide." Clinical Journal of the International Institute for Bioenergetic Analysis 29, no. 1 (April 2019): 39–56. http://dx.doi.org/10.30820/0743-4804-2019-29-39.
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Shame is differentiated from guilt and embarrassment by elucidating the biology and energetics of shame. Shame is a response to a relational injury. Its early developmental origins are explored, especially its relationship to narcissism. Gender differences to shame and responses to being shamed are elaborated. The issues surrounding healing sexual abuse are discussed focusing on shame as the major culprit in working with sexual abuse. Lastly, the dynamics of outliers and their susceptibility to shame are discussed.
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Locke, Jill. "Shame and the Future of Feminism." Hypatia 22, no. 4 (2007): 146–62. http://dx.doi.org/10.1111/j.1527-2001.2007.tb01325.x.
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Recent works have recovered the ethical and political value of shame, suggesting that if shame is felt for the right reasons, toxic forms of shame may be alleviated. Rereading Hannah Arendt's biography of the “conscious pariah,” Rahel Varnhagen,Locke concludes that a politics of shame does not have the radical potential its proponents seek. Access to a public world, not shaming those who shame us, catapults the shamed pariah into the practices of democratic citizenship.
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Togas, Constantinos, and George Alexias. "Translation and psychometric evaluation of the Greek version of the Body Image Guilt and Shame Scale." Psychology: the Journal of the Hellenic Psychological Society 27, no. 1 (July 21, 2022): 194–209. http://dx.doi.org/10.12681/psyhps.25900.
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This study examined the psychometric properties of the Greek version of the Body Image Guilt and Shame Scale (BIGSS) in a community sample (N = 2867) of both genders. A set of questionnaires was administered. It included demographic data, Body Mass Index, the Body Image Guilt and Shame Scale (BIGSS), the Body Appreciation Scale, the Other as Shamer and the Experience of Shame Scale. The best solution for the BIGSS (according to exploratory factor analysis) supported a two-factor structure, similar to that found in the original validation. These two factors reflect body guilt and body shame. One more factor was derived, which corresponds to no body image guilt and shame, and its items serve as fillers in the 15 scenarios of the BIGSS. Cronbach’s α value was .90 for Body Image Shame and .85 for the Body Image Guilt subscales. There was a significant positive correlation of both the Body Image Guilt and the Body Image Shame subscales with the Other as Shamer and the Experience of Shame Scale and a negative one with the Body Appreciation Scale. Gender and BMI significantly predicted the score on the Body Image Guilt and the Body Image Shame subscales and age on the Body Image Guilt subscale. In conclusion, the Greek version of the BIGSS has adequate internal consistency, reliability and construct validity, and it is suitable for research and clinical use.
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Bergoffen, Debra. "The Misogynous Politics of Shame." Humanities 7, no. 3 (August 10, 2018): 81. http://dx.doi.org/10.3390/h7030081.
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Joanna Bourke’s account of the ways that changing ideas of rape reflect the gendered norms of the times, and Eric Reitan’s proposal that rape ought to remain a contested concept amenable to evolving principles of ethical sexual relationships, speak to the ways that social, cultural, and political contexts influence our understanding of sexual violence. Though the criteria that are used to define rape change, one thing remains constant: the raped person is shamed. As she is shamed, she is degraded. This paper argues that until we understand the role that shame plays in enabling sexual violence by humiliating, silencing, and stigmatizing its victims, changes in our depictions of rape will neither disable the personal devastation of being raped nor dismantle the social practices and political institutions that rely on rape to maintain misogynous inequalities. Following the Introduction (Section 1) it is divided into three parts. Section 2, The Shame of Being Human, discusses the psychological and phenomenological accounts of shame. It alerts us to the ways that shame defines us insofar as it reveals the truth of human intersubjectivity and mutual interdependency. Section 3, Debilitating Shame, describes the ways that shame has been exploited to enable and enforce sexed and gendered inequalities. Section 4, Shame: Demanding Justice, examines the ways that shame, in its role as the protector of the self, undermines the effects of debilitating shame and fosters a politics of sexual integrity by affirming the dignity of the interdependencies that tie us to each other.
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Beavan, Katie. "(Re)writing woman: Unshaming shame with Cixous." Management Learning 50, no. 1 (July 30, 2018): 50–73. http://dx.doi.org/10.1177/1350507618782486.
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shame. shamed. shameful. body. my body. practitioner’s body. scholar’s body. female body. affect. embodied affects. blushing. shrinking. averting my gaze. feeling shame. writing shame. féminine writing. feminist writing shame. ruptured by Cixous. blood. blood staining page. blood flows. unpleasant. unruly. uncontained. performing writing. writing performing. performative. performing shame. ethical moment. ethical resistance. resisting agency. my agency. movement through shame to the other. (re)finding you, my body, our bodies, love, loving, cor-po-real gen-er-os-ity, feeling joy, feeling scholarship, leaky bodies, our bodies, not knowing, not ever knowing, Cixous, feeling scholarship, féminine writing, joy, JOUISSANCE,living differently in organizations, our organizations, nourishing milk, uncontained, connected, connecting, féminine, feminist, flowing
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Sedighimornani, Neda, Katharine A. Rimes, and Bas Verplanken. "Exploring the Relationships Between Mindfulness, Self-Compassion, and Shame." SAGE Open 9, no. 3 (July 2019): 215824401986629. http://dx.doi.org/10.1177/2158244019866294.
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Mindfulness has been proposed as an effective tool for regulating negative emotions and emotional disorders. However, little is known about the relationship between mindfulness and shame. The purpose of the current study was to investigate associations between mindfulness, self-compassion, and shame. One-hundred and fifty-nine participants completed the Five-Facet Mindfulness Questionnaire, the Self-Compassion Scale-Short Form, and the Experience of Shame Scale. As expected, both mindfulness and self-compassion were negatively correlated with the experience of shame. In addition, self-compassion was found to fully mediate the relationship between mindfulness and shame. In an effort to explore this relationship further, the associations between specific facets of mindfulness (e.g., observing, describing, acting with awareness, non-reactivity, and non-judgment) and shame were examined. Results showed that the non-judgment facet remains a significant predictor of shame even after controlling for self-compassion. These findings highlight the negative self-evaluative nature of shame, suggesting that shamed individuals may benefit most from interventions that foster non-judgment attitudes toward feelings and thoughts.
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Stadter, Michael, and Gao Jun. "Shame East and West: similarities, differences, culture, and self." Psychoanalysis and Psychotherapy in China 3, no. 1 (June 1, 2020): 1–21. http://dx.doi.org/10.33212/ppc.v3n1.2020.1.
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Shame is an innate human affect and is also powerfully influenced by culture. This article compares and contrasts shame in China and in America. First, the physiology, development, and experience of shame are discussed. Then, a Western perspective (psychoanalytic object relations theory) is presented followed by a Chinese perspective (interdependent model). Shame in the two cultures is compared and contrasted and empirical research is also presented. The authors’ conclusions include the following: object relations theory is a useful perspective in understanding shame and the development of self in both cultures; shame is viewed more positively in China than in the US and is used more to motivate prosocial behaviour by families and authorities; Americans experience more helplessness and smallness when shamed; Chinese have more desire to repair and feel more responsible for the shameful incident; Chinese are more likely to feel vicarious shame or guilt when someone they are connected to commits a shameful act; Lewis’ American shame model effectively distinguishes shame from guilt for Americans but does not clearly differentiate the two for Chinese, while Xie’s Chinese self afflicted/other afflicted model does so. The article concludes with suggestions for future research and implications for clinical practice.
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Dong, Wenbo. "On Female-Shamed Subjectivity in Christina Rossetti’s “Goblin Market”." Interdisciplinary Literary Studies 26, no. 3 (September 2024): 299–319. http://dx.doi.org/10.5325/intelitestud.26.3.0299.
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ABSTRACT Christina Rossetti’s “Goblin Market” has received considerable attention largely due to the interpreting of its biblical allusion and female issues, including female subjectivity and sisterhood. However, these studies tend to focus on female issues in terms of theology, feminism, and psychoanalysis. Few studies have investigated the relationship between emotions and female identity. Shame is a paramount emotion in Rossetti’s work. This article examines how shame exerts a great influence on female subjectivity in Rossetti’s “Goblin Market” by applying Gershen Kaufman’s theory on the psychology of shame. It first investigates how Laura’s “disgrace shame” and Lizzie’s “discretion shame” dynamically determine the development of their self-identity. Focusing on the psychotherapeutic process of their shame, it then explores how Laura and Lizzie restore their sisterhood and find ways to reconstruct their shamed subjectivity. Finally, this article concludes that the shame tied to the consciousness of subjectivity in Rossetti’s heroines further reflects how shame underlies women’s writing in the Victorian era. By placing “Goblin Market” in dialogue with Kaufman’s account of shame’s capacity to forge self-identity, this article hopes to inspire more discussion about female issues in poetry in terms of affect studies.
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Georgiadis, I., K. Fountas, F. Malli, E. Dragioti, and M. Gouva. "External and Internal Shame in people with migraines." European Psychiatry 66, S1 (March 2023): S625. http://dx.doi.org/10.1192/j.eurpsy.2023.1300.
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IntroductionMigraine often leads to reduction of social power and prestige of the patients, hence leading further emotions of shame.ObjectivesExploring the role of external and internal shame in people with migraines.MethodsThe sample consisted of 180 people, more specifically 140 people from the general population and 40 people who have been diagnosed with migraine and receiving treatment for migraine, who completed the following questionnaires voluntarily and anonymously: a) Migraine Experience Questionnaire and Headache Impact Test-6 (HIT-6), b) the Other As Shamer scale (OAS) c) the Experience of Shame Scale (ESS), and socio-demographic and self-reported questionnaire.ResultsPatients scored higher level external Shame (OAS) rates (31.28 ± 6.98) than people from the general population who scored lower external Shame (OAS) rates (16.89 ± 10.00) with a statistically significant difference between them (p = 0.000). Also, patients scored lower-level internal shame (ESS) rates (45.58 ± 6.91) than people from the general population who scored higher internal shame (ESS) rates (53.36 ± 15.62) with a statistically significant difference between them (p = 0.003).ConclusionsPatients with symptoms of migraine show statistically higher level of external shame and lower level of internal shame and further study is considered necessary.Disclosure of InterestNone Declared
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Avdikou, Konstantina, Charalampos Stefanatos, Marianna Tsatali, Mairy Gouva, and Magda Tsolaki. "The Role of Gender in Shame, Hostility, and Aggression Experienced by Caregivers for Patients With Dementia." American Journal of Alzheimer's Disease & Other Dementiasr 34, no. 4 (October 7, 2018): 231–35. http://dx.doi.org/10.1177/1533317518802458.
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The aim of this study was to investigate the differences between male and female caregivers for patients with dementia in the way they experience various psychosocial parameters such as shame, hostility, and aggression. The sample included 55 caregivers of patients with moderate and severe dementia, whereas the average age was 51 years. Female caregivers were found to experience significantly higher levels of external shame, measured by Other As Shamer scale, than male caregivers, t (53) = 2.54, P < .01. A significant difference was also found between the female and male caregivers regarding their recorded levels of internal shame, measured by Experience of Shame Scale, with female caregivers experiencing more internal shame than their male counterparts, t (53) = 2.11, P < .01. However, no significant differences were found in hostility and aggression between males and females. These results demonstrate the existence of gender differences in the levels of shame experienced by care providers for patients with dementia.
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Kaplan, Steven P. "Metaphor, Shame, and People with Disabilities." Journal of Applied Rehabilitation Counseling 25, no. 2 (June 1, 1994): 15–18. http://dx.doi.org/10.1891/0047-2220.25.2.15.
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Metaphors describe, explicate, inform, encourage understanding. Metaphor, defined as a substitution based on perceived similarity, is a potent, ubiquitous communication device with affective implications; it can also deconstruct meaning and perception, and encourage stigma and shame. The power of metaphoric thinking and shame-based affect is often acutely experienced by people with disabilities. In this paper, I discuss shame, metaphor use, and coping with disability employing Wright's (1960, 1983) framework of adjustment to illuminate the argument that people with disabilities are vulnerable to psychological harm through being shamed and devalued by the misuse of metaphor.
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Bright, Gillian. "On Being the “Same Type”: Albert Camus and the Paradox of Immigrant Shame in Rawi Hage’s Cockroach." Cambridge Journal of Postcolonial Literary Inquiry 5, no. 1 (November 27, 2017): 69–89. http://dx.doi.org/10.1017/pli.2017.40.
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A characterization of the shame-inducing legacy of colonialism lies at the heart of Rawi Hage’s Cockroach. By employing Albert Camus’s aesthetic style, Hage’s novel investigates the ironic paradoxes in Camus’s philosophy of absurdism and his political stance regarding Algerian independence from France. Through the motif of the “gaze,” (the mode of looking that shames the specular object), the novel links shame to what Kalpana Seshadri-Crooks calls the “regime of the look,” a system of visualizing and encoding race. Through three textual manifestations of shame, Cockroach points out that Camus’s own representation of Arab bodies instantiates a paradox in his attitude about independence. Indeed, because of his commitment to the absurd and an ethics of fraternity, an oblique feeling of shame surfaces in Camus’s writing; this shame both disrupts the logic of Camus’s philosophy and contributes to the affective experiences of some postcolonial subjects.
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Love, Kimberly S. "Too Shame to Look:1 Learning to Trust Mirrors and Healing the Lived Experience of Shame in Alice Walker's The Color Purple." Hypatia 33, no. 3 (2018): 521–36. http://dx.doi.org/10.1111/hypa.12430.
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This article investigates the role of shame in shaping the epistolary form and aesthetic structure of Alice Walker's The Color Purple. I argue that the epistolary framing presents a crisis in the development of Celie's shamed self‐consciousness. To explain the connection between shame and Celie's self‐consciousness, I build on Jean Paul Sartre's theory of existentialism and explore three phases of Celie's evolution as it is represented in three phrases that I identify as significant transitions in the text: “I am,” “But I'm here,” and “It mine.” The first section examines how shame fractures Celie's self‐consciousness; the second focuses on how Celie positions and locates herself in the world; and the third explains how Celie mobilizes shame by connecting her self‐consciousness to a past that is shameful but also generative. I conclude by considering the novel's emergence in the Cosby/Reagan era in order to illuminate the mutual constitution of black familial pride and black racial shame.
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Tsironis, Christos, Fotios Tatsis, Michael Kourakos, Epaminondas Diamantopoulos, Elena Dragioti, and Mary Gouva. "Exploring the Mediating Role of Shame in the Link between Oral Health and Psychopathology in Older Adults." International Journal of Psychiatry 9, no. 2 (June 19, 2024): 01–10. http://dx.doi.org/10.33140/ijp.09.02.05.
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Aim: The objective of this study is to explore whether shame mediates the relationship between oral health and psychopathology among elder individuals. Methods: The findings of this cross-sectional study are derived from data collected from a sample of 204 patients, including 120 females and 84 males, aged between 60 and 92 years, with an average age of 74.2 years (SD = 7.1). Participants completed a sociodemographic questionnaire, the 12-item GOHAI scale, the Experiential Shame Scale (ESS), the Other as Shamer Scale (OAS), and the Symptom Checklist-90 (SCL-90). Path analysis was applied in order to test the model that was theoretically developed. In the examined path model, age, gender, medication, oral health (GOHAI) and shame (OAS, ESS), were regressed on psychopathology (GSI), while shame was positioned as mediator in the relation between oral health and psychopathology. Results: Oral health found to have a significant negative effect on both external and internal shame. In turn, both flavours of shame were significant regressors of psychopathology. A noteworthy indirect impact of age on both forms of shame through oral health was also reported as well as an indirect effect of oral health on psychopathology through both internal and external shame. Thus, the relationship between oral health and psychopathology is fully mediated by both internal and external shame. Specifically, as oral health improves, lower levels of external and internal shame are expected to induce a more favorable mental state. Conclusions: As individual’s age and their oral health declines, they become more susceptible to feelings of shame, which, in turn, can have profound implications for their psychological well-being. The importance of considering oral health as an integral component of overall well-being is emphasized and its relevance in the context of mental health is highlighted.
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Ozler, Şule. "The Moral Value of Social Shame in Adam Smith's The Theory of Moral Sentiments." Journal of Scottish Philosophy 22, no. 1 (March 2024): 37–55. http://dx.doi.org/10.3366/jsp.2024.0379.
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Central to the debate on the moral relevance of shame is whether we take others’ assessments of our moral shortcomings seriously. Some argue that viewing shame as a social emotion undermines the moral standing of shame; for a moral agent, what is authoritative are his own moral values, not the mere disapproval of others. Adam Smith's framework sheds some light on the contemporary debates in philosophy on the moral value of shame. Shame is mostly a social emotion but has moral value for Smith. This is because we desire sympathy and share an ongoing social practice of morality with others. Smith developed the underpinnings of an account for a sympathetic basis of shame. An agent is evaluated through the sympathetic process to determine whether he/she has lived up to shared norms and morality. Shame emerges from the understanding that we ought not to be favorably thought of by others, the impartial spectator, or by our own conscience. We want to avoid shame for two reasons: first, we want to receive praise which gives pleasure, blame and blameworthiness operate by giving pain. Secondly, we are pleased with the sympathy of others. According to Smith, shame is a very painful emotion. Given our dread of pain and love of pleasure, we are motivated to be not blamed or blameworthy. We want to be favorably thought of so as not to be, or feel, shamed. Our dread of blameworthiness and our desire for sympathy motivates us to be a person who acts according to the norms and morality of society. Shame has a moral value both as a social emotion and when it arises from our conscience; however, Smith was also aware that there are limits to shame as a moral value, which arises from misjudgments of spectators.
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Jorgensen, Alice. "‘It shames me to say it’: Ælfric and the concept and vocabulary of shame." Anglo-Saxon England 41 (December 2012): 249–76. http://dx.doi.org/10.1017/s0263675112000117.
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AbstractAn investigation of Ælfric's shame-vocabulary allows us to divide his shame concept into three areas: being (a)shamed, active shaming, and the shameful. The prototypical scenario of shame is humiliation or exposure before others. However, Ælfric asks his audience to imagine this kind of public, worldly shame in relation to failures to live up to Christian ideals; he thus encourages the ethicization and psychologization of shame. In addition, readers are invited to read to find Christian moral symbolism in narratives of shaming, while the emotive label of ‘shameful’ cues rejection and disgust towards what is wrong and pagan. Ælfric's appeals to shame promote self-scrutiny and the performance of a Christian identity. With respect to Anglo-Saxon shame in general, Ælfric offers a case-study in the flexibility of shame and its importance as a mode of knowing and performing the self.Ne sceamige nanum menn þæt he anum lareowe his gyltas cyðe · forðan þe se þe nele his synna on ðissere worulde andettan mid soðre behreowsunge · him sceal sceamian ætforan gode ælmihtigum · and ætforan his engla weorodum · and ætforan eallum mannum · and ætforan eallum deoflum æt ðam micclan dome · þær we eall gegaderode beoð · Þær beoð cuðe ure ealra dæda eallum þam werodum · and seðe ne mæg for sceame his gyltas anum menn ge-andettan · him sceal þonne sceamian · ætforan heofonwarum · and eorð-warum · and hel-warum · and seo sceamu him bið endeleas.
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Whelan, Beth, Edvin Schei, and Tom Hutchinson. "Shame in medical education: A mindful approach." International Journal of Whole Person Care 7, no. 1 (January 15, 2020): 11. http://dx.doi.org/10.26443/ijwpc.v7i1.212.
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Shame is a ubiquitous and potentially damaging emotion with many nuances (embarrassment, humiliation, disgrace, remorse, ridicule etc.). It can be defined as “a state of experiencing oneself as devalued, diminished and an object of derision in the mind of another or others, which when internalized textures a sense of oneself”. Shame regulates social behaviour by penalizing deviations from the norm, and rewarding conformity. The influence of shame on physicians and medical learners is conspicuously absent from the literature on emotional challenges in medicine. The dearth of research on shame is not surprising given that “it is shameful and humiliating to admit that one has been shamed and humiliated.” (Lazare, 1987) Existing literature highlights the harmful effects of shame on both physicians and learners. Humiliation is detrimental to student well-being and can lead to feelings of self-doubt, alienation and inferiority, triggers of perfectionism and loss of empathy. Practicing physicians are prone to shame if their authority is undermined, and may exhibit dismissive, defensive, or aggressive behaviors in the face of criticism, patient conflict or disagreements with colleagues. This workshop will explore mechanisms and implications of shame in medicine and medical education. We will present results from interviews with Norwegian medical students, and use an empirically validated approach called Mindful Practice to investigate challenging themes facing health professionals. This approach utilizes critical awareness (investigating the sources of shame), shared dialogue (reflecting on the personal impact of such experiences) and elements of appreciative inquiry (identifying individual qualities that mitigate negative effects).
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George, Carol. "Attachment, Shame, and Trauma." Brain Sciences 15, no. 4 (April 19, 2025): 415. https://doi.org/10.3390/brainsci15040415.
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Background/Objectives: Early parent–child attachment interactions guided by right-to-right brain synchrony are the foundation of emotional development and the quality of attachment relationships. Interactive failures are the hallmark of not only insecurity and trauma but also the internalization of shame. The purpose of this study was to advance our understanding of the relation between attachment and shame. The study explored a range of shame experiences, from normal socialization to harsh treatment and abuse. Debilitating shame was expected for individuals who had not mourned attachment trauma. Methods: Attachment was assessed using The Adult Attachment Projective (AAP) system in a sample of 245 adults. The AAP identifies the traditional regulated attachment classifications (Secure, Dismissing, Preoccupied) and, in addition to Unresolved attachment, three forms of incomplete mourning—Failed Mourning, Preoccupied with Personal Suffering, and Traumatized Secure. The study used participants’ narratives regarding three AAP classifications when “alone” to examine individual differences in representations of the shamed self contexts portraying the self in Private, Exposed, and Threatening situations. Results: All study hypotheses were confirmed. Adults with regulated attachments (Secure, Dismissing, Preoccupied) were significantly less likely to ascribe shame to the AAP pictures than traumatized adults. The patterns of results were the same when comparing differences in shame intensity and outcomes. There were no differences in shame intensity in the regulated group. Shame intensity for the Traumatized Secures was somewhat greater. There was a significant increase observed in the traumatized groups, with the Unresolved group showing the highest ratings. Reparative outcomes were significantly related to attachment security, although not to the extent expected. Secure, regulated insecure (Dismissing, Preoccupied), and some traumatized individuals described reconciliation and functional restitution. Unresolved individuals left shame unremedied. Regression analysis demonstrated that attachment classification was a greater predictor of shame intensity than outcomes. Conculusions: Attachment and neurological development are intertwined. Childhood interactive failures are deeply traumatic. If not mourned, shame takes its place in the identity core. This study provides clinicians with an in-depth perspective on attachment and shame assessment for goal-setting in therapy, consonant with their patients’ attachment representations.
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Leap, Edwin. "Shame, Shame, Shame!" Emergency Medicine News 26, no. 8 (August 2004): 20. http://dx.doi.org/10.1097/00132981-200408000-00013.
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Sosnowska, Dorota. "Shame, Shame, Shame." Performance Research 29, no. 1 (January 2, 2024): 86–94. https://doi.org/10.1080/13528165.2024.2408119.
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Herjanto, Halimin, Richard P. Bagozzi, and Sanjaya S. Gaur. "The Role of Shame and Virtues in the Self-Regulation of Decisions to Engage in Digital Piracy." Australasian Marketing Journal 29, no. 1 (February 2021): 15–28. http://dx.doi.org/10.1177/1839334921998515.
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Digital piracy of DVDs, software, and music is a prevalent behavior worldwide and has significant financial and social costs for society. Yet legal remedies and technological ways of controlling digital piracy are expensive and often do not work. To address a need for study of moral reasoning in digital piracy decisions, we develop and test a model of moral behavior that relies on self-control. Two kinds of shame are examined in separate experiments: indirect shame, where a shamed person overhears a friend condemning digital piracy but the friend is unware that the person overhearing the criticism has in fact committed digital piracy, and direct shame where a person becomes aware that his or her friend has in fact committed digital piracy and reprimands him or her. Findings show that both kinds of felt shame can be induced to affect such behaviors as decisions to discontinue digital piracy, giving advice or discouraging others not to engage in digital piracy, giving money to anti-digital piracy causes, reporting people who commit acts of digital piracy, signing a petition against digital piracy, and supporting legislation and fines against digital piracy. We examine two boundary conditions of felt shame: values of personal ambition and equality that function as automatic cognitions regulating the shame and through it digital piracy. Hypotheses were tested on a sample of 300 adults.
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İbrahimhakkıoğlu, Fulden. "“The Most Naked Phase of Our Struggle”: Gendered Shaming and Masculinist Desiring‐Production in Turkey's War on Terror." Hypatia 33, no. 3 (2018): 418–33. http://dx.doi.org/10.1111/hypa.12429.
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The photographs that circulated on social media depicting (and shamelessly celebrating) the atrocious acts committed by the Turkish military forces in southeast Turkey are indicative of an aesthetic (re)construction of militarized masculinity that serves as a metonym for the nation‐state. As violence is aestheticized in a gendered fashion in these depictions, the Kurdish resistance movement is shamed as feminine. Gendered shaming, in this context, conjoins racialization and gendering as subjugating mechanisms of the state. Women's peace movements seek to disrupt this heteropatriarchal logic of the state by countering the tripartite alignment of masculinity‐power‐domination with politicized art. In refusing the shame attributed to femininity, the shame that the state desires the Kurdish body to signify, they transfigure shame into honor and resistance.
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Unger, Martin G. "SHAME, SHAME, SHAME, and SHAME Again!!" International Society of Hair Restoration Surgery 10, no. 6 (November 2000): 161–66. http://dx.doi.org/10.33589/10.6.0161.
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Vale-Dias, Mª da Luz, Mariana Maia de Carvalho, Maria Joao Martins, and Sandra Vieira. "MENTAL HEALTH LITERACY, STIGMA, SHAME AND SELF CRITICISM: A STUDY AMONG YOUNG ADULTS." International Journal of Developmental and Educational Psychology. Revista INFAD de Psicología. 2, no. 1 (September 18, 2016): 47. http://dx.doi.org/10.17060/ijodaep.2014.n1.v2.416.
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Abstract:Mental health literacy (MHL) and mental illness stigma (MIS) represent new horizons of study and intervention, particularly important, for both communities and clinical settings (European Commission & Portuguese Ministry of Health, 2010). In this paper we aimed to: a) describe a clinical sample (CS) and non clinical group (NCG) in aspects related to family history of psychopathology, contact with mental illness and “learning about mental illness”; b) differentiate groups in terms of MHL, shame and self criticism; c) test associations between MHL with shame and self criticism; and, in the clinical sample, d) test the relationship between self stigma, shame and self criticism; e) explore the predictor role of other’s support in self stigma. To do so we collected data from a sample of 187 young adults, including CS and NCG, using: a Sociobiographic Questionnaire; Opinions about Mental Illness (Cohen & Struening, 1962); Other as Shamer Scale (Goss, Gilbert & Allan, 1994); Internalized Shame Scale (Cook, 1994); and Forms of Self Criticizing and Self Reassuring Scale (Gilbert, Clarke, Hempel, Miles, & Irons, 2004). Our results show that: most of the subjects learned what is mental illness at school; CS know more people that has or had mental illness than NCG; there are no differences on MHL within samples; shame and self criticism are higher in the CS and correlate with self stigma; others support predict self-stigma. Several research and clinical implications are presented.Keywords: mental health literacy, shame, self criticism, clinical sample, community sample, young-adults.
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Gundersheimer, Werner L. "Renaissance Concepts of Shame and Pocaterra'sDialoghi Delia Vergogna." Renaissance Quarterly 47, no. 1 (1994): 34–56. http://dx.doi.org/10.2307/2863110.
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Persons of authority in early modern Europe—whether parents, preachers or princes—knew well that among the resources available to them for controlling behavior and maintaining hierarchies, there was always shame. Humankind, to its woe, had experienced shame in the Garden of Eden. Noah had been shamed by his nakedness, Sarah by her barrenness, Jacob by his effeminate body, Potiphar's wife through her brazen advances. Hesiod had introduced two sorts of shame: the right kind, derived from modesty; and the wrong kind, produced by poverty. These instances, and many others from ancient and medieval sources, lay at hand for easy use by Renaissance moralists, and who is not a moralist? Applying their own imaginative skills to techniques and rituals of humiliation, medieval and early modern people devised such innovations as thepitture infamanti, the dunce cap, the stocks, the charivari, the yellow badge.
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Yaghoubi, Soheila, Behrooz Birashk, Asma Aghebati, and Ahmad Ashouri. "Mediating Role of External Shame and Self-compassion in the Relationship Between Peer Victimization and Depression in Adolescents." Iranian Journal of Psychiatry and Clinical Psychology 27, no. 1 (April 1, 2021): 16–31. http://dx.doi.org/10.32598/ijpcp.27.1.3288.1.
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Objectives: The present study aims to examine the mediating role of external shame and self-compassion in the relationship between peer victimization and depression in adolescents. Methods: This is a descriptive-correlational study. Participants were 300 middle-school students of Shahin Shahr city in Isfahan, Iran (150 girls and 150 boys), who were selected using a multi-stage cluster sampling method. The data collection tools were Multidimensional Peer-Victimization Scale, the Other As Shamer Scale, Self-Compassionate Scale-Short Form, and Mood & Feeling Questionnaire. The collected data were analyzed in SPSS v. 19 and AMOS v. 20 applications. Results: There were significant relationship among peer victimization, external shame, self-compassion, and depression (P<0.01). The measurement model had a good fitness (Root mean square error of approximation=0.037, normed fit index=0.997, comparative fit index=0.999). Path Analysis results reported that peer victimization had indirect effect on depression through mediation by external shame and self-compassion. Conclusion: External shame and self-compassion can mediate the relationship between peer victimization and depression in adolescents. Considering them in designing effective preventive and therapeutic interventions can be helpful for adolescents to cope with peer victimization and depression.
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Parker, George, and Cat Pausé. "Productive but not constructive: The work of shame in the affective governance of fat Pregnancy." Feminism & Psychology 29, no. 2 (May 2019): 250–68. http://dx.doi.org/10.1177/0959353519834053.
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The productivity of shame as an affective-discursive practice implicated in the neoliberal governance of “healthy pregnancy” is examined in the narratives of 27 ethnically diverse, cis-gendered, self-identified fat pregnant people in Aotearoa New Zealand. Shame is identified as a dominant affective-discursive practice produced in response to the problematising medical discourses surrounding the fat pregnant body, leading to the constitution of shamed maternal subjectivities. Seeking reparation in order to restore their maternal identities, participants adopted a range of self-governance strategies. However, fat shaming, while productive in constituting self-governed maternal subjects, was not constructive. We demonstrate how shame induced self-governed action, rather than improving maternal and infant health, instead led to a range of unhealthful behaviours and negatively impacted how participants experienced their pregnancies, emerging maternal selves, and newly born children. We call for attention to affect in feminist governmentality studies of reproduction and fatness.
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Jacquet, Jennifer, Christoph Hauert, Arne Traulsen, and Manfred Milinski. "Shame and honour drive cooperation." Biology Letters 7, no. 6 (June 2011): 899–901. http://dx.doi.org/10.1098/rsbl.2011.0367.
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Can the threat of being shamed or the prospect of being honoured lead to greater cooperation? We test this hypothesis with anonymous six-player public goods experiments, an experimental paradigm used to investigate problems related to overusing common resources. We instructed the players that the two individuals who were least generous after 10 rounds would be exposed to the group. As the natural antithesis, we also test the effects of honour by revealing the identities of the two players who were most generous. The non-monetary, reputational effects induced by shame and honour each led to approximately 50 per cent higher donations to the public good when compared with the control, demonstrating that both shame and honour can drive cooperation and can help alleviate the tragedy of the commons.
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Robertiello, Richard C., and Terril T. Gagnier. "Shame, shame." Journal of Contemporary Psychotherapy 20, no. 2 (1990): 117–21. http://dx.doi.org/10.1007/bf00946026.
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Cunha, M., R. Almeida, S. Cherpe, S. Simões, and M. Marques. "A longitudinal approach to the contribution of trauma and external shame on depressive symptoms in adolescence." European Psychiatry 33, S1 (March 2016): S129—S130. http://dx.doi.org/10.1016/j.eurpsy.2016.01.188.
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IntroductionTrauma experiences during childhood and adolescence (Gibb, 2002; Ansel et al., 2011; Musliner et Singer, 2014; Hopwood et al., 2015), the experience of shame (Rubeis et al., 2008; Cunha et al., 2012; Rosso et al., 2014; Stuewig et al., 2015) and gender (English et al., 2004; Rosso et al., 2014) had been considered as predictors of depressive symptoms.ObjectivesTo observe intra-indidual variability of trauma, external shame, gender (as predictors) and depressive symptoms (as dependent variable).AimsTo test the predictive value of trauma, external shame and gender on depressive symptoms at 6 months, in adolescents.MethodA sample of 325 adolescents (ages ranging from 12–18) completed the Child Depression Inventory, the Childhood Trauma Questionnaire and Other as Shamer, adolescents version. The results were analysed by the hierarchical multiple regression method (SPSS Inc., 22).ResultsThe model – shame (b = 0.63; P < 0.001); affective abuse (b = 0.15, P = 0.001), gender (b = 0.12; P = 0.001), sexual abuse (b = 0.12, P = 0.002), and emotional neglect (b = 0.10; P = 0.013) – explained 63% of depressive symptoms variance.ConclusionsThe data indicate that the higher the level of shame and trauma, the higher the level of depressive symptoms at 6 months. The present study can add important information that sheds light to the role of mechanisms underlying the vulnerability to depressive symptoms and that might have impact in the existing therapeutic interventions.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Kotrotsiou, S., E. Tsoumani, E. Kotrotsiou, M. Gouva, E. Dragioti, and T. Paralikas. "Problems of Investigation of Immigrants’ Students and their Relation to Psychopathology." European Psychiatry 41, S1 (April 2017): S624. http://dx.doi.org/10.1016/j.eurpsy.2017.01.1008.
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IntroductionThe purpose of this research was to investigate the problems of first-generation immigrant students and the linkage of these problems with the psychopathology of students.ObjectivesThe sample of this study included men and women students, that were second-generation immigrants aged from 18 to > 25 years.MethodsThe research tools used were: (a) Psychopathology Scale (Symptom Checklist 90-R - SCL-90) and (b) State - Trait Anxiety Inventory (STAI), (c) the orientation test life (LOT-R) d) Other As Shamer Scale (OAS), (e) Experience of Shame Scale (ESS). The statistical processing of data showedQ (a) the students immigrants have higher levels of student migrants stairways: inferior (OAS), empty (OAS), (Mistakes (OAS), Total internal shame (ESS), characterological shame (ESS), behavioral shame (ESS), bodily shame (ESS), Trait Anxiety (STAI), Somatization (SCL-90), Inter. Sensitivity (SCL-90) and Depression (SCL-90).ResultsThe results of our study found high levels of psychopathology students immigrants and students migrant and interpretative this finding is explained by the lifestyle of their parents immigrants and different cultures which have to cope and adapt and their marginalization from society and official institutions, a situation that results in their exposure to a variety of risks to their mental health.ConclusionsIn addition to increased levels of psychopathology, second generation immigrants such as students and the students in our sample suffer from violence the authorities and their fellow citizens.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Engel, Susan, and David Pedersen. "Microfinance as poverty-shame debt." Emotions and Society 1, no. 2 (November 1, 2019): 181–96. http://dx.doi.org/10.1332/263168919x15653391247919.
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In an excellent anthropological study of microfinance in Bangladesh, <xref ref-type="bibr" rid="CIT0028">Karim (2008: xviii)</xref> argues that it operates as ‘an economy of shame’. That is to say, microfinance is not the benign tool for financial inclusion and empowerment that mainstream development organisations proclaim. Rather, it unintentionally (perhaps) but nevertheless actively deploys shaming techniques in order to maximise loan repayment rates. Karim, however, does not employ an explicit analysis of shame; instead she emphasises its disciplining power for rural women in Bangladesh. Our article builds on this insight but applies a specific psychosocial approach to shame that critically examines a number of the emotion’s harmful practices and outcomes, especially when deployed within microfinance practice. It highlights that microfinance personalises and socialises people’s debt relations, making them a matter for group concern, but that at the same time money-debt’s impersonalising nature results in coercive and disciplinary actions that would otherwise be seen as intolerable. We demonstrate how the active shaming of microfinance participants all too often degenerates into human rights abuses, including violence. The shame of debt and the active shaming that facilitates microfinance’s high repayment rates harms the psychosocial wellbeing of those being shamed as well as their families, and can be linked to a range of concerning outcomes including self-harm and suicide. To conclude, we explore whether the coercion by shame and shaming of microfinance may be linked to its growing use in other areas of development programming.
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Matos, Marcela, José Pinto-Gouveia, and Cristiana Duarte. "Internalizing Early Memories of Shame and Lack of Safeness and Warmth: The Mediating Role of Shame on Depression." Behavioural and Cognitive Psychotherapy 41, no. 4 (March 25, 2013): 479–93. http://dx.doi.org/10.1017/s1352465812001099.
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Background:Growing evidence supports the association between early memories of shame and lack of safeness and current shame and depression. Nevertheless, it is unclear whether shame serves as a mediator between such early memories and depressive symptoms.Aims:This study aimed at testing whether the impact of shame traumatic memory, centrality of shame memory, early memories of warmth and safeness (predictors), on depressive symptoms (outcome) would be mediated by current external and internal shame.Method:Student participants (N= 178) recalled an early shame experience and completed self-report instruments measuring centrality and traumatic characteristics of the shame memory, early memories of warmth and safeness, external and internal shame and depressive symptoms.Results:Path analysis’ results revealed that internal shame fully mediated the relationship between shame traumatic memory, centrality of shame memory, and early memories of warmth and safeness, and depression. However, current feelings of external shame, highly linked to internal shame, did not significantly predict depression.Conclusion:These findings shed light on the role of internalizing early shame and lack of safeness memories into a sense of self as globally self-condemning in the vulnerability to experience depressive symptoms.
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Etherson, Lisa. "Shame containment theory—a new approach to shame." Attachment: New Directions in Psychotherapy and Relational Psychoanalysis 17, no. 2 (November 30, 2023): 141–54. http://dx.doi.org/10.33212/att.v17n2.2023.141.
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Shame is often overlooked in therapy in favour of anxiety and guilt (Lansky & Morrison, 1998; Solomon, 2021). Indeed, there is little emphasis on shame within psycho- therapy training and a noticeable lack of recognition to its relationship with attachment (Solomon, 2021). And yet, shame is described as an attachment emotion by some shame theorists (Lewis, 1971; Schore, 1991). Shame is a complex emotion that is often hidden, making it difficult to work with and can leave clients feeling frustrated that they are stuck in the same relational patterns. Ultimately, unacknowledged shame in the therapy room and the understanding of how shame influences self-perception can be detrimental to thera- peutic outcome. This article introduces a new theory of shame: shame containment theory (SCT). The premise being that shame is vital to self-protection and attachment. By exploring the history of shame in psychoanalytic psychotherapy and presenting current models of shame, this article will demonstrate how SCT is a needed addition to contemporary shame theory, with particular relevance to attachment theory. Using a brief case study, this article will demonstrate how SCT relates to presentations in the therapy room. This lens on shame as an attachment emotion offers therapists a new model with which to understand and work with shame.
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Fuhr, Reinhard, and Martina Gremmler-Fuhr. "Shame in Teaching/Learning Settings: A Gestalt Approach." British Gestalt Journal 4, no. 2 (December 1, 1995): 91–100. http://dx.doi.org/10.53667/hhmg9906.
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"Abstract: Experiences of shame frequently arise in educational careers. To some extent shame is an unavoidable phenomenon in teaching/learning situations. Often shame processes are dysfunctional and burden us. In this article we explore shame processes in teaching naming situations on the basis of a Gestalt concept of shame. Our intention is to enhance the awareness/consciousness of teachers of all kinds (including trainers, counsellors and psychotherapists) regarding shame reactions, shame avoidance and shame-inducing conditions and to hint at some practical possibilities of handling shame in a constructive way. Keywords: adult education, contact, counselling, education, educational institutions, learning, psychotherapy, social orders, value systems, teaching."
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Sullins, Jeremiah, Jeannine Turner, Juhee Kim, and Steven Barber. "Investigating the Impacts of Shame-Proneness on Students’ State Shame, Self-Regulation, and Learning." Education Sciences 14, no. 2 (January 29, 2024): 138. http://dx.doi.org/10.3390/educsci14020138.
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We explored relationships between students’ shame-proneness and their experiences of state shame, self-regulation, and learning in a laboratory. We conducted two studies with different content: physics (Study 1, n = 179) and the circulatory system (Study 2, n = 85). We first evaluated students’ shame-proneness, self-regulation, and content knowledge (pretest). Then, half of the students participated in the experimental condition where state shame was induced. Subsequently, we evaluated students’ state shame and learning gains. In both studies, t-tests demonstrated that the experimental manipulation effectively induced higher levels of state shame. Follow-up 2 (experimental/control condition) by 2 (high/low shame-proneness) ANOVAs revealed that, in the experimental shame-induced condition, participants who had high shame-proneness had significantly higher state shame levels than those with low shame-proneness. Regarding students’ self-regulation, in both studies, high-shame-prone students had lower self-regulation skills. Interestingly, the outcomes of students’ learning gains differed in Studies 1 and 2. The results of a 2 (condition) by 2 (shame-proneness) ANOVA for Study 1 indicated no significant differences in students’ learning gains. In Study 2, participants in the experimental condition who reported high shame-proneness had significantly lower learning gains than those with low shame-proneness. We discuss several educational implications and provide directions for future research.
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Bruni, Lorenzo. "Forms of shame between social processes and prospects for subjectification." Emotions and Society 1, no. 2 (November 1, 2019): 231–46. http://dx.doi.org/10.1332/263168919x15669854068890.
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The aim of this article is to mark an original sociological way of access to the study of shame. The main theoretical hypothesis concerns the distinction between two forms of shame: Me-shame and I-shame. After having mentioned the main sociological reflections about shame, the author refers to G.H. Mead’s social theory’s distinction between Me and I to argue that Me-shame points out a form of shame that is sociologically relevant, objectivised and socialised, which concerns the violation of a given core of social norms. I-shame, on the other hand, points out the subjective dimension of shame and as such it can be defined as a social compression of intersubjective sources of subjectification. Having briefly discussed the distinction between Me-shame and I-shame, the author focuses on a particular form of I-shame called critical I-shame. After a theoretical definition, the author proposes a case study dedicated to this form, which aims to emphasise the emancipative role of shame. The case study ultimately shows how renewed recognitive social resources permit the humiliated subject to gain access to new self-definitions and to reappropriate himself in a creatively open way of current meanings that may have taken on oppressive trait.
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Mun, Cecilea. "Rationality through the Eyes of Shame: Oppression and Liberation via Emotion*." Hypatia 34, no. 2 (2019): 286–308. http://dx.doi.org/10.1111/hypa.12472.
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Standard accounts of shame characterize it as an emotion of global negative self‐assessment, in which an individual necessarily accepts or assents to a global negative self‐evaluation. According to nonstandard accounts of shame, experiences of shame need not involve a global negative self‐assessment. I argue here in favor of nonstandard accounts of shame over standard accounts. First, I begin with a detailed discussion of standard accounts of shame, focusing primarily on Gabriele Taylor's standard account (Taylor 1985). Second, I illustrate how Adrian Piper's experience of groundless shame can be portrayed as 1) both a rational and an irrational experience of shame, in accordance with Taylor's account as a paradigm model of standard accounts of shame, and 2) as a rational experience of shame when taken in its own right as a legitimate, rational account of shame (Piper 1992/1996). Third, without denying that some experiences of shame either are or can be irrational experiences of shame, I elucidate how standard accounts of shame can act as mechanisms of epistemic injustice, and in doing so can transmute the righteous indignation of the marginalized by recasting them as shameful experiences (that is, by recasting them as experiences of the righteous shame of the marginalized).
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GREENBERG, LESLIE S., and SANDRA C. PAIVIO. "Varieties of Shame Experience in Psychotherapy." Gestalt Review 1, no. 3 (January 1, 1997): 205–20. http://dx.doi.org/10.2307/44394018.
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Abstract Shame appears in a variety of forms and in different states of mind. Different forms of shame, such as adaptive shame at violating internal standards, maladaptive internalized shame from being treated as lacking in human value, and secondary shame about one's feelings or impulses, all require different forms of intervention. We argue for the importance of a differential treatment perspective in working with shame and all emotions. The transcript of an episode of working with shame from abuse is presented as an example of one form of work with shame.
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Gunnarsson, Nina Veetnisha. "The Activation and Restoration of Shame in an Intimate Relationship: A First-Hand Account of Self-Injury." Qualitative Sociology Review 17, no. 2 (April 30, 2021): 104–21. http://dx.doi.org/10.18778/1733-8077.17.2.06.
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This paper is grounded in a first-hand account of my own experiences with self-injury and shame. By using my personal diary entries as support for this account and a sociological framework of shame, I explore the process of shame and shame reactions in an intimate relationship. I illustrate how shame was activated by my internalized critical other, how the shame cycle de-stabilized my relationship, and, finally, how shame was restored through the other’s validation and acceptance, or how it led to more shame managed by self-injury. However, this account is not simply about self-analysis, or a need to indulge in my pain; rather, it is an inner dialogue that rests on the commitment to develop a richer understanding of the personal and interpersonal experiences of self-injury and shame. Today, I finally understand how shame works and this has helped me to not get caught up in my emotions. So, although shame may take a hold of me at times, I am no longer, like before, controlled by my shame.
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Zhang (Ven. Hongliang), Chao, and Benhua Yang. "A Comparative Study of Shame as Denoted by Hrī, Apatrāpya, and Xiuwuzhixin." Religions 15, no. 9 (August 29, 2024): 1053. http://dx.doi.org/10.3390/rel15091053.
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Mencius’ concept of shame has emerged as a space of comparison between shame cultures in the East and West in cross-cultural research. However, comparative research on shame in Buddhist and Confucian cultures is scarce. Hence, this study examines the Buddhist psychological Shame concepts of “hrī” (Can 慚, shame) and “apatrāpya” (Kui 愧, abashment) and the Confucian “xiuwuzhixin” (羞惡之心, the mind of shame) as representative examples that reveal a subject boundary that restricts shame to human beings and explores the similar subject-subordinate structures of these concepts. The study then analyzes the internal and external forces that induce shame. Finally, it discusses the goodness ascribed to shame and how deviation from shame leads to evil. Results reveal fundamental differences in the understanding of shame between the two cultures. In particular, “hrī” and “apatrāpya” in Buddhism are rooted in the psychological consciousness function, whereas “xiuwuzhixin” in Confucian culture is rooted in the ethics function. This cross-cultural comparison of shame highlights the tension and complexity inherent in this concept.
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Benau, Ken. "Shame, Attachment, and Psychotherapy: Phenomenology, Neurophysiology, Relational Trauma, and Harbingers of Healing." Attachment: New Directions in Psychotherapy and Relational Psychoanalysis 11, no. 1 (May 1, 2017): 1–27. http://dx.doi.org/10.33212/att.v11n1.2017.1.
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Shame is part of our shared humanity. Shame is fundamental to our work as psychotherapists, reflecting upon experiences of self, other, and relationship. Shame also lies at the heart of psychopathology and human suffering, making understanding shame essential to our work as psychotherapists. This essay describes the phenomenology of shame, with an emphasis on its neurophysiology and Stephen Porges' polyvagal theory. Differentiating shame as emotion from shame as traumatic state of mind/body is detailed as well. Applying these perspectives to our work with shame and attachment, particularly disorganised/unresolved attachment styles, with an eye toward healing relational neglect and trauma, closes this first of a two part series on shame, attachment, and psychotherapy.
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Semb, Olof, Lotta M. J. Strömsten, Elisabet Sundbom, Per Fransson, and Mikael Henningsson. "Distress after a Single Violent Crime: How Shame-Proneness and Event-Related Shame Work Together as Risk Factors for Post-Victimization Symptoms." Psychological Reports 109, no. 1 (August 2011): 3–23. http://dx.doi.org/10.2466/02.09.15.16.pr0.109.4.3-23.
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To increase understanding of post-victimization symptom development, the present study investigated the role of shame- and guilt-proneness and event-related shame and guilt as potential risk factors. 35 individuals ( M age = 31.7 yr.; 48.5% women), recently victimized by a single event of severe violent crime, were assessed regarding shame- and guilt-proneness, event-related shame and guilt, and post-victimization symptoms. The mediating role of event-related shame was investigated with structural equation modeling (SEM), using bootstrapping. The guilt measures were unrelated to each other and to post-victimization symptoms. The shame measures were highly intercorrelated and were both positively correlated to more severe post-victimization symptom levels. Event-related shame as mediator between shame-proneness and post-victimization symptoms was demonstrated by prevalent significant indirect effects. Both shame measures are potent risk factors for distress after victimization, whereby part of the effect of shame-proneness on post-victimization symptoms is explained by event-related shame.
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Greene, Ross Preuss. "Sources of Shame: Shame and the Refutation of Polus and Callicles in Plato's Gorgias." Illinois Classical Studies 47, no. 2 (October 1, 2022): 315–32. http://dx.doi.org/10.5406/23285265.47.2.06.
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Abstract Shame is a theme that permeates Plato's Gorgias. While every interlocutor accuses each other of feeling ashamed, Socrates's arguments also depend on judgments about what is shameful. This essay offers an account of the sources of shame for Polus, Socrates, and Callicles. A source of shame determines whose value judgments are relevant for feelings of shame. I argue that Polus has other-sourced shame, whereas Socrates and Callicles both have self-sourced shame. Socrates and Callicles are distinguished by their conceptions of the good life. The Gorgias's complex portrayal of shame shows why shame is essential to Socrates's discussions and refutations.
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Scheel, Corinna N., Hedwig Eisenbarth, and Katrin Rentzsch. "Assessment of Different Dimensions of Shame Proneness: Validation of the SHAME." Assessment 27, no. 8 (December 25, 2018): 1699–717. http://dx.doi.org/10.1177/1073191118820130.
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A large body of research revealed that shame is associated with adaptive and maladaptive correlates. The aim of this work was to validate a new dimensional instrument (SHAME), which was developed to disentangle adaptive and maladaptive dimensions of shame proneness. Confirmatory factor analyses supported the three-factorial structure (bodily, cognitive, and existential shame) in American ( n = 502) and German ( n = 496) community samples, using invariance testing. Bifactor model analyses exhibited distinct associations of adaptive (bodily and cognitive shame) and maladaptive (existential shame) dimensions of shame with psychopathology and social functioning. Network analyses highlighted the role of existential shame in psychopathology, especially for a clinical sample of patients with Borderline Personality Disorder ( n = 92). By placing shame pronenesss into a network of similar and dissimilar constructs, the current findings serve as a foundation for drawing conclusions about the adaptive and maladaptive nature of shame.
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Kulla, Patricia, Tina Braun, Tim Reichenberger, and Joachim Kruse. "Researching Shame, Dissociation, and Their Relationship Using Latent Change Modeling." Journal of Experimental Psychopathology 14, no. 2 (April 2023): 204380872311627. http://dx.doi.org/10.1177/20438087231162756.
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Shame and dissociation play pivotal roles in the pathogenesis and treatment of (complex) post-traumatic stress disorder. However, the causal relationship between these two symptoms remains unclear. We tested the association between state shame and state dissociation in 249 participants (Mage = 27.55; SDage = 8.74; 60.24% female; 84.7% no mental illness). After completing questionnaires (trait shame and dissociation, trauma history), participants were randomly allocated to an imaginative shame or dissociation induction group, and changes in state shame and dissociation were measured. The data were analyzed using latent change score modeling. We found significant changes in both state shame and dissociation, with an isolated change of state shame in the shame induction group but changes in both shame and dissociation in the dissociation induction group. Thus, state shame and dissociation correlated only with the induction of dissociation. We found an effect of trait variables only on state dissociation and no effect of trauma history on state variables. The interaction between shame and dissociation remains complex and is only partially understood. Our study adds to research supporting the assumption that dissociation leads to shame. In addition, in experimental psychopathology approaches, imaginative procedures seem more suitable for studying shame than for studying dissociative symptoms.
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Sairio, Anni. "“Now to my distress”." Journal of Historical Pragmatics 18, no. 2 (December 31, 2017): 295–314. http://dx.doi.org/10.1075/jhp.00007.sai.
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Abstract It is argued that shame has become increasingly important as a mechanism of social control in Western societies while our awareness of shame has simultaneously decreased. This paper explores the functions of the lexemes shame, disgrace and ignominy in the eighteenth-century section of the Corpus of Early English Correspondence and investigates how shame-inducing situations were discussed in letter-writing. Direct expressions of shame emerge particularly as formulaic apologies and reflect breached social conventions, honour, inadequacy and immorality. Shame discourse in the two case studies, however, proved to be context-dependent, evasive and euphemistic, and shame was expressed through a range of negative emotions. An element of discomfort in eighteenth-century shame discourse indicates that shame had taboo connotations, but the formulaic presence of shame and its connection to the cultural keyword of honour underlines its role as a mechanism of social control.
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Scheff, Thomas J. "A Social Theory and Treatment of Depression." Ethical Human Psychology and Psychiatry 11, no. 1 (April 2009): 37–49. http://dx.doi.org/10.1891/1559-4343.11.1.37.
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This article outlines a theory of depression and the rudiments of a treatment plan. It builds upon my earlier study of interviews in a mental hospital and the work of the psychologist Helen Block Lewis. Theory: Recursive shame-based spirals may be the basic mechanism of both clinical depression and extreme violence. Shame–fear, shame–shame, and shame–anger spirals are described. Hypotheses: depression may result from a shame–shame spiral or when the anger in shame–anger spirals is directed in, recursively, without limit. Similarly, violence can result if the anger in the shame–anger spiral is directed out. These ideas lead to a proposal for treatment of depression focused on social bonds and hidden emotions. In this connection, possible effects of antidepressants on emotion are also discussed.
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Tzitzikos, G., K. Gourgoulianis, E. Kotrotsiou, K. Bonotis, M. Gouva, S. Kotrotsiou, and T. Paralikas. "The Experience of Shame in Patients with Chronic Obstructive Pulmonary Disease (COPD)." European Psychiatry 41, S1 (April 2017): S264. http://dx.doi.org/10.1016/j.eurpsy.2017.02.079.
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IntroductionIt is reported in global literature that Chronic Obstructive Pulmonary Disease (COPD) may cause a wide range of psychological effects, some of them not fully explored. The aim of this study is to investigate if patients with COPD experience intense feelings of shame.ObjectivesTo find differences in shame experience between males and females, and if there is a correlation of shame with other socio-economic factors.MethodUsing the “Experience of Shame Scale” questionnaire (ESS) in 191 patients with COPD (104 men and 87 women) treated in Primary Health Care services in Greece.ResultsStatistical analysis showed relatively low scores (M 39.5 sd 14.9) for the experience of shame in COPD patients. There is no statistically significant difference of shame for marital status, education level or disease stage. Statistically significant difference shown between males and females (bodily shame P: 0.001, total shame P: 0.031), and between smokers and those who quit smoking. (characterological shame: P: 0.007 behavioral shame P: 0.030, total shame P: 0.009). Also statistically significant difference appears for bodily shame among Body Mass Index (BMI) groups (P: 009) and economic status of the patients (P: 0.008).ConclusionsPatients with COPD seem to have not heavy burden with experience of shame. Any associations of shame with some patient groups are rather expected for cultural and social reasons.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Westerlund, Fredrik. "To See Oneself as Seen by Others." Journal of Phenomenological Psychology 50, no. 1 (May 20, 2019): 60–89. http://dx.doi.org/10.1163/15691624-12341354.
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Abstract This article develops a new phenomenological analysis of the interpersonal motives and structure of shame. I pursue the argument that shame is rooted in our desire for social affirmation and conditioned by our ability to see ourselves as we appear to others. My central thesis is that shame is what we feel when, due to some trait or action of ours, we come to perceive ourselves as fundamentally despicable and non-affirmable. By showing how our urge for affirmation fuels and informs our self-perception in shame, the analysis provides a better understanding of the simultaneously interpersonal and personal character of shame. Furthermore, it sheds new light on some central aspects of shame that have been insufficiently understood: on the emotional charge and quality of shame, on the role played by our values and identity in shame, and on the continuity, differences, and transfers between personal shame, social shame, and embarrassment.