Guilt following transgression: an attribution of responsibility approach

People typically experience guilt when they violate sociomoral norms. Using Heider's (1958) attribution of responsibility model in the two experiments reported here, I examined the attributional mediators of posttransgression guilt. The basic design of both studies was a Level of Responsibility X Subject Role factorial. The first study used a role-playing methodology; in the second, subjects generated protocols describing their own past experiences. The second experiment also distinguished between attributions of responsibility, causality, and blame. In both studies, harmdoer guilt was higher following accidental as opposed to intentional transgressions. The discussion focuses on the dynamics of guilt development and reduction and on the importance of maintaining conceptual distinctions among the various attribution measures in future guilt research.     

Guilt,Remorse and Victims

In Shame and Necessity, Bernard Williams describes the experience of guilt in terms of fear at the anger of an internalised other, who is a “victim or enforcer.” Williams says it is a merit of his account that it shows how our guilt turns us towards the victims of our wrongdoing. I argue that his account in fact misses the most important form of guilt's “concern with victims”– the experience of remorse. I consider, and reject, one way of trying to supplement this lack in Williams's account of guilt. Finally, I sketch some features of remorse that suggest that remorse belongs to a very different moral picture from the one painted by Williams.     

Collective Guilt and Collective Guilt Feelings

Can collectives feel guilt with respect to what they have done? It hasbeen claimed that they cannot. Yet in everyday discourse collectives areoften held to feel guilt, criticized because they do not, and so on.Among other things, this paper considers what such so-called collectiveguilt feelings amount to. If collective guilt feelings are sometimesappropriate, it must be the case that collectives can indeed beguilty. The paper begins with an account of what it is for a collectiveto intend to do something and to act in light of that intention.According to this account, and in senses that are explained, there is acollective that intends to do something if and only if the members of agiven population are jointly committed to intend as a body to do thatthing. A related account of collective belief is also presented. It isthen argued that, depending on the circumstances, a group's action canbe free as opposed to coerced, and that the idea that a collective assuch can be guilty of performing a wrongful act makes sense. The ideathat a group might feel guilt may be rejected because it is assumed thatto feel guilt is to experience a ``pang'' or ``twinge'' of guilt –nothing more and nothing less. Presumably, though, there must becognitions and perhaps behavior involved. In addition, the primacy, eventhe necessity, of ``feeling-sensations'' to feeling guilt in theindividual case has been questioned. Without the presumption that it isalready clear what feeling guilt amounts to, three proposals as to thenature of collective guilt feelings are considered. A ``feeling ofpersonal guilt'' is defined as a feeling of guilt over one's own action.It is argued that it is implausible to construe collective guiltfeelings in terms of members' feelings of personal guilt. ``Membershipguilt feelings'' involve a group member's feeling of guilt over what hisor her group has done. It is argued that such feelings are intelligibleif the member is party to the joint commitment that lies at the base ofthe relevant collective intention and action. However, an account ofcollective guilt in terms of membership guilt feelings is found wanting.Finally, a ``plural subject'' account of collective guilt feelings isarticulated, such that they involve a joint commitment to feel guilt asa body. The parties to a joint commitment of the kind in question may asa result find themselves experiencing ``pangs'' of the kind associatedwith personal and membership guilt feelings. Since these pangs, byhypothesis, arise as a result of the joint commitment to feel guilt as abody, they might be thought of as providing a kind of phenomenology forcollective guilt. Be that as it may, it is argued the plural subjectaccount has much to be said for it.     

Art,logotherapy, and the unconscious God

In this article the author outlines how art can be used in Logotherapy and Existenzanalyse to help the client uncover, discover, and make use of the meaning and spiritual potentials in his or her life. In Logotherapy and Existenzanalyse art can be used to help over-come fear of verbal communication, to help overcome fear of the spiritual and meaning potentials in the client's life, and to help the client gain awareness and contact with the unconscious God.     

The conscious, the unconscious, and familiarity

This article examines the role of subjective familiarity in the implicit and explicit learning of artificial grammars. Experiment 1 found that objective measures of similarity (including fragment frequency and repetition structure) predicted ratings of familiarity, that familiarity ratings predicted grammaticality judgments, and that the extremity of familiarity ratings predicted confidence. Familiarity was further shown to predict judgments in the absence of confidence, hence contributing to above-chance guessing. Experiment 2 found that confidence developed as participants refined their knowledge of the distribution of familiarity and that differences in familiarity could be exploited prior to confidence developing. Experiment 3 found that familiarity was consciously exploited to make grammaticality judgments including those made without confidence and that familiarity could in some instances influence participants' grammaticality judgments apparently without their awareness. All 3 experiments found that knowledge distinct from familiarity was derived only under deliberate learning conditions. The results provide decisive evidence that familiarity is the essential source of knowledge in artificial grammar learning while also supporting a dual-process model of implicit and explicit learning.     

Religion,Guilt, and Mental Health

This article reviews the constructs of religion, guilt, and mental health and explores relationships between these constructs as they pertain to the counseling profession. General therapeutic approaches are identified and summarized for counseling practice.     

Moral Responsibility,Guilt, and Retributivism

This paper defends a minimal desert thesis, according to which someone who is blameworthy for something deserves to feel guilty, to the right extent, at the right time, because of her culpability. The sentiment or emotion of guilt includes a thought that one is blameworthy for something as well as an unpleasant affect. Feeling guilty is not a matter of inflicting suffering on oneself, and it need not involve any thought that one deserves to suffer. The desert of a feeling of guilt is a kind of moral propriety of that response, and it is a matter of justice. If the minimal desert thesis is correct, then it is in some respect good that one who is blameworthy feel guilty—there is some justice in that state of affairs. But if retributivism concerns the justification of punishment, the minimal desert thesis is not retributivist. Its plausibility nevertheless raises doubt about whether, as some have argued, there are senses of moral responsibility that are not desert-entailing.     

Depression,Guilt and Emotional Depth

It is generally maintained that emotions consist of intentional states and /or bodily feelings. This paper offers a phenomenological analysis of guilt in severe depression, in order to illustrate how such conceptions fail to adequately accommodate a way in which some emotional experiences are said to be deeper than others. Many emotions are intentional states. However, I propose that the deepest emotions are not intentional but pre-intentional, meaning that they determine which kinds of intentional state are possible. I go on to suggest that pre-intentional emotions are at the same time feelings. In so doing, I reject the distinction that is often made between bodily feelings and the world-oriented aspects of emotion.     

Guilt and Shame,Justice and Mercy

This essay argues that the criminal justice system in the United States is flawed because it focuses principally on punishment of illegal actions without considering offenders as persons in their entirety. It considers the role that constructive shame and mercy can play in addressing this flaw. The essay concludes by applying this argument to the case of shaming penalties within criminal justice.     

Behaviorism and the unconscious

It is argued that the behaviorist's rejection of mind as irrelevant to a functional account of behavior does not necessitate his rejection of unconscious phenomena, and that the behaviorist can account for behavior normally attributed to the workings of an unconscious mind by reference to historical rather than to contemporary factors controlling behavior, and to the independent acquisition of verbal and motor behavior.