Oedipal Shame,Rejection, and Adolescent Development

The definition of oedipal shame, dramatized in Sophocles' tragedy, is the painful affect resulting from accepting the reality of one's origins. A clinical example focusing on shame arising from adoption links oedipal shame to the theme of rejection. Furthermore, in adolescence the revival of the oedipal conflict may reactivate oedipal shame in which unconscious idealized fantasies of personal perfection and the object carried over from childhood have to be renegotiated. This process, illustrated by two clinical vignettes, may reveal entrenched masochistic defenses. An examination of a final scene from a film underscores the significance of oedipal shame in clinical practice.     

The Descent of Shame1

Shame is a painful emotion concerned with failure to live up to certain standards, norms, or ideals. The subject feels that she falls in the regard of others; she feels watched and exposed. As a result, she feels bad about the person that she is. The most popular view of shame is that someone only feels ashamed if she fails to live up to standards, norms, or ideals that she, herself, accepts. In this paper, I provide support for a different view, according to which shame is about failure to live up to public expectations. Such a view of shame has difficulties explaining why an audience is central to shame, why shame concerns the self as a whole, and why the social rank of someone affects their ability to shame others. These features, I argue, are best explained by reference to the descent of shame in the emotion connected with submission in nonhuman animals. The function of submission—to appease relevant social others—also throws light on the sort of emotion that shame is. From the point of view of other people, a subject who experiences shame at her own failing is someone who is committed to living together with others in a socially sanctioned way. The argument is not that we must understand the nature of shame in terms of what it evolved for, but that its heritage is important to understanding the emotion that shame has become.     

No place to hide: the group leader's moments of shame

Shame is a powerful, universal experience; yet because of its painful, secretive nature, it often remains an underground affect for many therapists. On behalf of our patients and ourselves, we must de-stigmatize it. My aim is to further a dialogue among group therapists about processing our own shame, by openly discussing the phenomenology and dynamics of shame. Such discussion is not easy, as shame by its nature seems almost unspeakable; yet leaders, due to the group setting, are especially at risk of having shame activated. Using a self-psychological/intersubjective approach, this paper suggests how we as therapists can become cognizant of and work with our own shame. Given the dearth of experience-near accounts of the group therapist's own shame, the author provides detailed vignettes of her own experiences with shame in the clinical setting.     

Seeing and being seen: Shame in the clinical situation

Shame may prevent the patient from emerging from a psychic retreat. As begins to do so he confronts two fears, first of seeing the object more clearly and second of being seen become prominent. Seeing leads to deeper and more distressing feelings connected with guilt and depression as the damage done to good objects is recognized. However it cannot be faced if shame leads to a demand for immediate relief. Shame is a prominent feature of the analytic situation and recognizing this may help the analyst to support his patients to tolerate the discomfort of being seen so that the conflicts about seeing can be worked through. Two clinical examples are briefly discussed. In the first feelings of inferiority lessened as they were analysed and allowed appreciative and depressive feelings to emerge. In the second embarrassment was associated with progress that the patient felt he had made but was embarrassed to admit. It is argued that the analysis of shame in the analytic situation is necessary so that being seen can be tolerated and allow the conflicts over seeing to be worked through.     

Shame conflicts and tragedy in The Scarlet Letter

Nathaniel Hawthorne's The Scarlet Letter has much to teach psychoanalysts and psychotherapists. Perhaps no other American novel lends itself so well to an exploration in depth of the dynamics, conflicts, and defenses characteristic of shame. While most commentators on The Scarlet Letter have assumed Hester Prynne's pain to be shame-based, and the Reverend Dimmesdale's to be guilt-based, a rather different interpretation is proposed namely, that both are afflicted with shame, but that Dimmesdale's is more unbearable than Hester's because more conflictual, less representable, and less easily used protectively. Dimmesdale's shame is at once deeper and more toxic. What "deeper" and "more toxic" mean in the context of shame conflicts (including conflicts to which feelings of shame give rise) is explored.     

Shame and aggression: Different trajectories and implications

We review the largely separate literatures on aggression and shame, concluding that both internalized shame and maladaptive shame-regulation are key factors in a number of psychopathologies and that the latter may in turn lead to violent outcomes. Our review is consistent with, and provides further evidence for, the evolutionary and psychobiological links from shame to anger and aggression described in Elison, Garofalo, and Velotti (2014). Within the aggression literature, our analysis of studies on partner violence, incarcerated violent offenders, and personality disorders (Narcissistic, Borderline, Antisocial) focus on the role of shame as a common antecedent to violence. The review includes an introduction to different facets of shame, and goes on to discuss the trajectories that link shame and aggression, with particular regard to self-esteem and rejection sensitivity. We outline the diverse ways through which aggression could be better explained by acknowledging the triggering emotions and the contextual situations that characterize the aggressive act — especially focusing on partner violence. Finally, we argue that shame and shame-regulation should serve as useful points of intervention for reducing violent behavior and its underlying pathology, highlighting implications for both clinical and research purposes.     

Group‐Based Shame and Guilt: Emerging Directions in Research

Research on the role of emotion in social identity, group processes, and intergroup conflict is burgeoning. This paper examines recent research on group‐based shame and guilt and describes important themes in this research. Guilt and shame are distinguished by different appraisals and motivations in intergroup contexts. Group‐based shame is associated with threats to group‐image and motivations to protect and repair that image. In contrast, group‐based guilt is associated with efforts to repair and apologize for ingroup wrongdoing. Current research is expanding in several important directions. First, the scope of emotions is expanding beyond that of shame and guilt to consider the roles of emotions such as ingroup‐directed anger in situations that may also provoke group‐based shame and guilt. Second, people’s motivations to avoid feeling group‐based shame and guilt are becoming better understood, particularly in relation to different aspects of social identification. Finally, we argue that dynamic processes in emotion expression and experience, particularly due to the relation between perpetrator and victim groups, are an important future direction in research on group‐based shame and guilt.     

Shame, Women, and Group Psychotherapy

This paper addresses gender-related experiences of shame, focusing on the shame-prone woman. Specifically the varied manifest behaviors, dynamics, and defenses commonly observed in shame-prone women are described. It is recommended that the addition of group therapy to individual treatment, once the client is ready, can expedite progress for these patients, as they are more able to integrate previously disowned and shamed aspects of themselves. A number of potential problems when working with these patients in group are identified and explored.     

Shame and guilt as behaviour regulators: Relationships with bullying,victimization and prosocial behaviour

This study aimed at investigating intentional and non‐intentional situations eliciting shame and guilt in relation to children's involvement in bullying, victimization and prosocial behaviour. We used the contextual model designed by Olthof, Schouten, Kuiper, Stegge, and Jennekens‐Schinkel (2000) according to which certain situations elicit more shame than guilt (‘shame‐only’, SO), whereas others elicit both guilt and shame (‘shame‐and‐guilt’, SAG). Besides these, four new scenarios were added (2 SO and 2 SAG) in which the protagonist was alternatively the perpetrator or the receiver of harm. Participants were 121 children aged 9–11, who filled in the self‐report Shame and Guilt Questionnaire, and a peer nomination survey to investigate the roles of bully, victim, prosocial and not involved. Results showed that in SAG situations, perpetrated‐harm situations elicited more guilt than neutral situations; while in SO situations, neutral situations elicited more shame than received‐harm situations. In SAG situations, prosocial children reported feeling more ashamed and guilty than bullies and not‐involved children, while in SO situations, victims scored higher on shame than not‐involved children. Results are discussed considering the contextual model employed and the relationship between emotions and behaviours.     

Rationality through the Eyes of Shame: Oppression and Liberation via Emotion*

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).     

Shame,posttraumatic stress disorder,and intimate partner violence perpetration

Drawing from theoretical and empirical literature linking shame to aggression and violence, the authors propose that shame may be an important variable to examine in studies of posttraumatic stress disorder (PTSD) and intimate partner violence (IPV) perpetration. The authors review the literature linking shame, PTSD, and IPV, propose ideas for future research, and suggest that shame and shame regulation may be a useful target of clinical interventions aimed at violence perpetrators.     

Shame and psychopathology

The origins of the word "shame" recall the concept of the infraction of integrity both as scandal and as individualization. The human experience of shame stretches along a continuum from modesty to disabling interpersonal terror. Unlike other basic affects, its emergence is a fundamental moment in the process of self-awareness and self-object differentiation. Neglected by psychiatry because it was regarded as a moral concept, today it is possible to hypothesize that it has a biologic basis that one can attempt to describe in terms of corticothalamic pathways. In this respect, like other affects, it could be considered as a cognitive shortcut to activate specific and evolutionally useful behavioral patterns, such as concealment or a request for affiliation. It is fairly ubiquitous in psychopathology, but is clinically much more structured in its abnormal expressions in anxiety disorders, particularly social phobia, obsessive-compulsive disorder, eating disorders, body dysmorphic disorder, and even in bipolar mood disorder. In schizophrenia it has been described as being one stage in the construction of delusion. Its presence is connected to interpersonal relationship (altruism) though it seems absent in autism. The assessment of shame experiences in psychiatric patients could be useful for both pharmacological and psychotherapeutic strategies, and could provide a categorization of a new psychopathology based on abnormal affects.     

Shame in Relation to the Body,Sex, and Death: A Clinical Exploration of the Psychotic Levels of Shame

This paper explores the topic of shame in relation to the body, viewing it as the expression of a basic conflict that threatens to obstruct the growth of personality by breaking up the body-mind relationship. The paper presents the psychoanalysis of a psychotic patient whose paranoid shame was associated with the delusion of being noticed. During this analysis, the patient's bodily manifestations and hatred were acknowledged as related to his getting closer to an authentic existence of his own. Particular emphasis is given to the analyst's involvement in the analytic process, in the form of both bodily countertransference and dream activation. The containment and working-through of concrete aspects of hatred and death anxiety, together with the analysand's recognizing the value of sensory perception of his own body, fostered an abatement of symptoms, including his tendency to flee and to attempt to burst the confines of his body. The activation of a connection with the body seems a prerequisite to the development of abstract thinking. The paper describes similar dynamics in two vignettes of less dramatic clinical cases.     

When Shaming Is Shameful: Double Standards in Online Shame Backlashes

Recent defenses of shaming as an effective tool for identifying bad practice and provoking social change appear compatible with feminism. I complicate this picture by examining two instances of online feminist shaming that resulted in shame backlashes. Shaming requires the assertion of social and epistemic authority on behalf of a larger community, and is dependent upon an audience that will be receptive to the shaming testimony. In cases where marginally situated knowers attempt to “shame up,” it presents challenges for feminist uses.     

Shame in pastoral psychotherapy

This essay contends that pastoral psychotherapy is an arena of shame for clients and therapists. If unacknowledged, shame can undermine therapy and injure all participants. The approach is to provide a succinct typology of shame, to describe how shame is woven into the structure and process of psychotherapy, and to offer seven ways therapists can work creatively with shame in psychotherapy and turn it into a healing resource.     

Shame and the temporality of social life

Shame is notoriously ambivalent. On one hand, it operates as a mechanism of normalization and social exclusion, installing or reinforcing patterns of silence and invisibility; on the other hand, the capacity for shame may be indispensible for ethical life insofar as it attests to the subject’s constitutive relationality and its openness to the provocation of others. Sartre, Levinas and Beauvoir each offer phenomenological analyses of shame in which its basic structure emerges as a feeling of being exposed to others and bound to one’s own identity. For Sartre, shame is an ontological provocation, constitutive of subjectivity as a being-for-Others. For Levinas, ontological shame takes the form of an inability to escape one’s own relation to being; this predicament is altered by the ethical provocation of an Other who puts my freedom in question and commands me to justify myself. For Beauvoir, shame is an effect of oppression, both for the woman whose embodied existence is marked as shameful, and for the beneficiary of colonial domination who feels ashamed of her privilege. For each thinker, shame articulates the temporality of social life in both its promise and its danger.     

社会排斥对青少年自伤的影响:羞耻感的中介和认知重评的调节

通过3个行为实验考察了社会排斥对青少年自伤的影响。实验1发现,社会排斥和自伤经历能明显增加青少年的自伤时长(假设1);实验2进一步验证假设1,并验证了羞耻感的中介作用(假设2);实验3验证了认知重评对羞耻感中介效应的调节作用(假设3)。结果表明,社会排斥通过诱发羞耻感影响青少年自伤,但采用认知重评的情绪管理策略能够有效阻断羞耻感的中介作用。本研究为青少年自伤的认知干预提供了有力的实证支持。     

A New Measure of the Expression of Shame: The Shame Code

While shame is essential for adaptive functioning, experiencing shame more often or intensely than others is strongly associated with psychopathology. To date, no measure of the behavioral expression of shame exists, despite the great potential for use in research and clinical settings. The present study aimed to assess the Shame Code, a new behavioral coding system of the expression of shame. Participants included 149 youth between the ages of 12 and 17 (50?% female, M?=?14.5). Shame was elicited with a spontaneous speech task. Participants’ overall Shame Code scores were correlated only with a state measure of shame, however, structural equation modeling results showed that Shame Code variables combined differentially to assess state and trait shame scores. A two-factor model was the best fit to the data. The first factor, Fidget, consisted of Hiding, Fidget (positively loaded), Nervous Positive, and Stillness (negatively loaded). The second factor, Freeze, was comprised of Stillness, Facial Tension, and Silence (positively loaded). The Fidget factor was associated with higher Trait Shame and the Freeze factor was associated with higher State Shame but lower Trait Shame. Therefore, the Shame Code not only effectively captured the behavioral manifestations of shame, but Shame Code variables also differentially predicted state and trait shame.     

Gender Role Stress in Relation to Shame,Guilt, and Externalization

This study explored how gender role stress variables are related to shame‐proneness, guilt‐proneness, and externalization. Undergraduates completed the Test of Self‐Conscious Affect and the Masculine or Feminine Gender Role Stress Scale, respectively. Canonical analyses revealed 3 significant roots for the male sample accounting for 50% of the total variance between gender role stress and self‐conscious emotions, and 1 significant root for the female sample accounting for 31% of the variance. The discussion examines the complex relationship between gender role ideals and the experience of shame, guilt, and the use of externalization as a defense against these painful affects.     

病耻感对于精神病患者的影响以及文化对策

本文分析三种类型歧视所造成的患者及其家属的痛耻感,论述我们应当如何利用适当的文化应对策略来消除歧视、减少病耻感,从而有效地克服病耻感对于患者及其家属的负面影响。文化差异与病耻感的形成直接相关,文化作为一个重要变量,影响着精神卫生问题以及相应的服务政策,深入研究和认识儒家文化的核心价值有助于减少对于精神病患者的歧视,帮助他们克服病耻感。中国道家文化推崇道法自然,无为而治,可以发展出有效的心理疗法,对于精神疾病是一剂对症的良药。