The shame of existing: An extreme form of shame

This paper presents ‘the shame of existing’ as a form of shame that is deeper and more extensive than those customarily encountered. ‘The shame of existing’ is defined as shame about existing as we are and especially at the fact that we are. It is accompanied by merciless and total rejection of the subject's self and by feelings of extreme worthlessness and inferiority coupled with the all‐pervasive conviction that it would be better not to exist. On the basis of clinical material, consideration is given to the specific transference and countertransference aspects of analyses in which the shame of existing constitutes an important part of the patient's pathology. Disturbance of handling and holding by the primary objects right from birth is suggested as the earliest developmental basis of the shame of existing. This disturbance is attributed to hate and rejection of the infant by the primary objects and to the infant's not being touched emotionally and physically and not having its right to exist acknowledged. The paper begins with an introduction to shame as an affect and as a concept in psychoanalytic theory.     

Primary shame,mortal wound and tragic circularity: Some new reflections on shame and shame conflicts

Invited to contribute some thoughts on recent developments in psychoanalytic thinking about shame, the author starts off with Aristotle's prescient analysis of shame and then focuses on accumulating experiences in the psychoanalytic treatment of patients with severe neuroses, in particular the close relationship of severe traumatization and chronic states of shame, and how this is reflected in shelfdestructive repetitions. Reminiscent of what we know from tragedy and the tragic dimension of human existence, this repetition compulsion shows a built‐in circularity. These circular dynamics have at their core struggles with deep woundedness that can variably be conceived of as primary pain, primary shame and primary anxiety. Consequently, throughout the experiences with these patients goes the absoluteness both of their conscience and of their ideal, what we know as the “archaic superego:”     

Emotional intelligence influences on the work performance of early career academics: An exploratory study

We aimed to investigate emotional intelligence (EI) influences on the work performance of early career academic (ECA) staff. Participants were 220 early career academic staff at a rural South African university (female = 56.8%, 77.7% aged between 20 and 40 years, black = 89.1%). They completed an emotional intelligence scale as well as a measure of work performance. Results, following structural equation modelling, indicated that perception and regulation of emotion aspects of EI to significantly, positively influence the ECA’s job, interpersonal, non-organisational and hierarchical success. ECA staff high on EI perceived to relate better with others, and to be proactive in their adaptive behaviours when change manifests. The ways in which ECA staff appraise and respond to emotionally charged workplace communication appear to influence their likelihood to succeed in the work adjustment.     

Experiences and psychosocial adjustment of Darfuri female students affected by war: An exploratory study

This paper presents the personal accounts of Darfuri students studying at Ahfad University for Women in Omdurman, Sudan. Their war‐related exposure, current ongoing life challenges, emotional distress, and coping strategies were explored using a semistructured interview protocol with a sample of 20 students. Through interpretative phenomenological analysis (IPA), the Darfuri students’ stories illustrated that they were exposed to an array of traumatic war events, including personal experiences of parental separation, injury and death of family members, and shortages of essential life‐sustaining supplies in internally displaced camps. Also, they were confronted with myriad current life hassles and urban‐cultural challenges, including being physically distant from their families, and losing the shelter of parents, the encouragement of extended family members, and their rich and familiar social support networks. Urban‐cultural challenges and lack of environmental mastery applied to most Darfuri participants as they relocated to Omdurman city, which included negotiating an unfamiliar transport system, learning the routes and directions to important city landmarks, and insufficient funds for basic hygienic essentials. Emotional distress reactions were coded by forming two distinct lists: directly mentioned by the participant; and observations of emotional manifestation during the interview. Patterns emerged that may be similar to symptoms of mood and anxiety disorders; for example, the DSM‐IV criteria for symptoms of generalized anxiety disorder and major depression. Strong religious practices and beliefs (such as praying and reading the Quran), ability to form interpersonal relationships, availability of social support networks, and a positive future outlook seemed to augment their ability to cope with their subsequent emotional distress owing to war‐related exposures, current ongoing life hassles and urban‐cultural challenges.     

Spiritual emergency and counselling: An exploratory study

Growing up in a multicultural community in England brought me into close personal contact with the beliefs and perceptions about healing held by people of many different cultures. In many cases, no strong boundary was seen between physical, psychological and spiritual aspects of an illness, and experiences of hearing voices or seeing visions were accepted as normal everyday occurrences. During my training as a counsellor, I came into contact with the work of Stanislav Grof on the concept of spiritual emergency, which, together with the work of African and European authors who were exploring transpersonal aspects of psychology, provided a theoretical framework for researching how counsellors respond to clients wishing to explore experiences of spiritual crisis. This paper describes an exploratory study into the phenomenon of spiritual emergency within counselling. Questionnaires were distributed by post to people known to have been in counselling relationships, and interviews were conducted with three informants reporting different types of spiritual experience. All respondents who completed questionnaires reported having at least one of the ‘non‐ordinary’ experiences classified by Stanislav Grof as characteristics of a ‘spiritual emergency’. Several participants felt unable to explore this experience with their counsellors, some for fear of being labelled as mentally ill, while others found their counsellors helpful and sympathetic. Differences in dealing with spiritual phenomena were apparent between European and non‐European participants. These findings are discussed in relation to theory and practice.     

The behavioural self-regulation strategies of Indian South African university students: An exploratory study

This study explored the race-related self-regulation strategies of eight Indian South African university students (females: n = 4) attending a historically white university. Interactive qualitative analysis of their race-related experiences revealed that the students felt that they had been judged as being different, which resulted in overwhelming unwanted emotions, primarily anger and sadness. Moreover, the students reported the use a range of self-regulation strategies (such as introspection, engaging with trusted others, managing the situation, tolerating the experience of being judged, and making friends with people from other races) in a specific sequence to enhance their social acceptance on the campus. The findings suggest that adaptive self-regulation may enhance the social outcomes of historically disadvantaged, racial minority students.     

Introduction: The role of shame in psychoanalytic theory and practice

Introducing three papers by Leon Wurmser, Claude Janin and John Steiner the author gives an overview of the development of the concept of shame in psychoanalytic theory and practice. Different aspects of the phenomenon of shame are being discussed including its relation to guilt, object relations and identity as well as the role of gaze when emerging from a psychic retreat.     

Alleviating love’s rage: Hegel on shame and sexual recognition

ABSTRACT

The paper reconstructs Hegel’s account of shame as a fundamental (‘existential’) affect. Qua spiritual, the human individual strives for self-determination; hence she is ashamed of the fact that, qua bodily or natural, she is weak, vulnerable, and needy – namely, externally determined. Hegel approves of two typical responses to shame: (1) Reduction – the individual struggles for honour in civil society by disciplining her activity, including hiding potentially shameful features from others. Here, shame is reduced but remains a psychological burden. (2) Within marriage, however, shame is alleviated – the individual reveals shameful features to her lover and is recognized as a bodily, needy and vulnerable creature. I discuss two modes in which such recognition is manifested. First, since love is an ‘immediate unity’ – rather than governed by a rigid normative code – the spouses are implicated in each other’s failures, and, moreover, can creatively modify the significance of features, expressing their ‘infinite uniqueness’ by conferring positive value on what counts (in civil society) as shameful. The second mode is sexual intimacy: lovers affirm each other’s bodies by bodily, habituated – and therefore trustworthy – means.     

The politics of disgust and shame

This is a critical study of Martha Nussbaum’s Hiding from Humanity. Central to Nussbaum’s book are arguments against society’s or the state’s using disgust and shame to forward the aims of the criminal law. Patrick Devlin’s appeal to the common man’s disgust to determine what acts of customary morality should be made criminal is an example of how society might use disgust to forward the aims of the criminal law. The use of so-called shaming penalties as alternative sanctions to imprisonment is an example of how society might use shame for this purpose. I argue that despite Nussbaum’s own view to the contrary, her arguments against such uses of disgust and shame are best understood as criticisms of programs of conservative political philosophy like Devlin’s and not of the emotions themselves.     

Psychopathy,unconscious shame and attachment: Considering the psychodynamics of psychopathy

Recent psychopathy research has involved a critical re-examination of the construct. Absent from this research has been an analysis of the role unconscious shame might play in etiology, traits and behaviour. Outside of the domain of psychopathy research, the significant role shame plays in intra- and interpersonal dynamics has been comprehensively investigated for the past few decades. More recently, exploration into the role that attachment plays in the development of shame has been suggested. The extant shame literature has explored the connection between unconscious shame and a range of behaviours, many of which are characteristic of psychopathy. While there have been some investigations on the association between psychopathy and conscious shame, this paper suggests that the exploration of unconscious shame, and its development resulting from certain attachment dynamics, can potentially further enhance our conceptualisation of psychopathy with regard to etiology, traits, behaviour, assessment and treatment. After reviewing the literature on unconscious shame, attachment and psychopathy, recommendations for future research are suggested.     

The relationship between shame and guilt: cultural comparisons between Ireland and the United Arab Emirates

The current study examines whether proneness to shame and guilt is related to the cultural dimensions of collectivism and individualism. Two groups of participants from Ireland (n?=?120) and the United Arab Emirates (UAE) (n?=?115) completed measures assessing collectivism, individualism, and shame and guilt proneness. Results indicated that both samples displayed similar levels of individualism and collectivism. The UAE sample reported significantly higher levels of guilt proneness and shame proneness characterised by negative self-evaluation. In contrast, the Irish sample displayed significantly higher levels of shame characterised by withdrawal tendencies. Guilt was positively correlated with individualism, but shame was not correlated with either scores on collectivism or individualism. Young Arab women appear to experience higher levels of guilt and shame characterised by negative self-evaluation in comparison to their Irish counterparts who displayed higher levels of guilt proneness.     

Experiences of father carers of children with Autism Spectrum Disorder: An exploratory study

This study aimed to explore the carer experiences of fathers of children with Autism Spectrum Disorder (ASD). A total of eight South African fathers between the ages of 38 and 45 years were the interview informants. They cared for at least one child with ASD each and their children with ASD were within the age range of five to nine years (n=9, males=7, females=2, Low functioning=4, Moderately functioning=4, High functioning=1).The father carers completed a semi-structured interview. The data were analysed thematically. Four primary themes emerged from the analysis pertaining to aspects of rescoping their futures to include the care of a child with ASD, relationship issues, access to and management of resources, information and support, and carer compassion and satisfaction. The fathers shared a view that caring for their children with ASD was both stimulating and enriching, and that with time, they were able to adapt, and better respond, to the specific needs of their child.     

羞愧对亲社会行为影响的三水平元分析

羞愧是一种典型的道德情绪,其对亲社会行为的作用在既往研究中并不一致。本研究首次采用三水平元分析技术整合相关实证研究,检验羞愧对亲社会行为的影响及调节变量在二者关系中的作用。通过文献检索和筛选,共计纳入26篇文献, 85个效应量,总样本量为5823人。主效应检验发现,羞愧组比控制组表现出更多的亲社会行为,羞愧能够促进亲社会行为的产生。调节效应检验发现,暴露情境比掩蔽情境更能诱发羞愧对亲社会行为的促进作用,亲社会行为的产生情境(暴露情境或掩蔽情境)调节作用显著,但年龄、文化背景、羞愧诱发方法、羞愧类型及亲社会行为类型等变量的调节作用不显著。本研究使用三水平元分析方法保证了纳入文献信息的完整性,从而就羞愧对亲社会行为的影响及调节变量在两者关系中的作用得出更为全面可靠的研究结论,有助于拓展人们对于羞愧与亲社会行为关系及调节机制的认识。后续研究可深入探讨认知因素和个体特征在羞愧对亲社会行为影响中的作用,考察羞愧与其他道德情绪对亲社会行为影响的差异。     

Me against we: In-group transgression,collective shame,and in-group-directed hostility

People can experience great distress when a group to which they belong (in-group) is perceived to have committed an immoral act. We hypothesised that people would direct hostility toward a transgressing in-group whose actions threaten their self-image and evoke collective shame. Consistent with this theorising, three studies found that reminders of in-group transgression provoked several expressions of in-group-directed hostility, including in-group-directed hostile emotion (Studies 1 and 2), in-group-directed derogation (Study 2), and in-group-directed punishment (Study 3). Across studies, collective shame—but not the related group-based emotion collective guilt—mediated the relationship between in-group transgression and in-group-directed hostility. Implications for group-based emotion, social identity, and group behaviour are discussed.     

Exposed: phallic protections,shame and damaged parental objects 1

Using ideas derived from Dana Birksted-Breen (‘Phallus, penis and mental space’, International Journal of Psycho-Analysis, 77: 649–57, 1996), this article explores the clinical experience with ‘Tommy’, a young boy who suffered multiple traumas and neglect. Birksted-Breen describes a phallic state of mind, which, amongst other things, serves to repudiate the potential for a creative link between internal parental objects and a capacity for thinking. In order to survive psychically, Tommy frequently turned to a phallic state of mind. The deficits in his internal and external objects meant that helpful parental qualities, linked with the development of psychic bisexuality, were not available for introjection and identification. The paper suggests a link between Tommy's employment of phallic (and at times perverse) ways of thinking, related to his intrusive attempts to expose and humiliate his psychotherapist, and to an experience of shame associated with inadequate internal objects. The serious compromise to the development of a creative psychic bisexuality in the patient is reflected in the countertransference strain on the psychotherapist's own internal couple.     

Lingering guilt and shame: Emotional burdens upon those who intended but failed to apologize

ABSTRACT

Prior research has shown that greater willingness to apologize for an offense is prompted by greater guilt but lesser shame. Yet little work examined whether apologies indeed resolve moral emotions. This study investigated how the absence of apology psychologically affects harm-doers when they recall a past offense. Undergraduates (N = 284) were randomly assigned to one of the four experimental conditions wherein they recalled a past incident in which they hurt, offended, angered, or had some other negative effect on another person. Harm-doers who intended but failed to apologize reported greater PFQ-2 state guilt and shame, compared to others who refused to apologize or whose apologies were rejected. However, similar results were not found for ESS state shame. Results suggest that failing to apologize may impede transgressors from relieving moral emotional burdens, but only for those who intended to apologize.     

Possible antecedents and developmental implications of shame in young girls

The objectives of this study were to assess the effects of parenting style and child emotionality on the development of proneness to shame in young girls, and the mediating effect of shame on the development of adjustment problems. Eighty‐eight girls were assessed twice, at 3 and 5 years of age, along with their mothers and fathers. Shame was assessed by observations (reactions to failure and criticism); parenting style and child emotions (fearfulness, sadness, anger) were measured using parent reports; and adjustment problems were assessed by parent and teacher reports. Girls were more likely to show shame at age 5 when both their mothers and fathers had been relatively authoritarian at age 3; their emotional dispositions did not have any direct longitudinal effects on shame. Authoritarian parenting predicted subsequent internalizing problems as assessed by teachers, but there was no evidence for a mediational effect of shame. Copyright © 2003 John Wiley & Sons, Ltd.     

Shameful secrets and shame-prone dispositions: How outcome expectations mediate the relation between shame and disclosure

Shame may be a deterrent to disclosing secrets to a counselor, and shame-proneness may be associated with generalized tendencies to avoid disclosure of distress. If so, the mechanism explaining these relations might be the expected outcomes about disclosure. College students in the United States (N?=?312) thought of a shameful secret of theirs, and they rated the degree of shame they felt about the secret, their willingness to disclose the secret to a potential counselor, and their expected support from a potential counselor (i.e. outcome expectation). Participants also completed dispositional measures of shame-proneness, generalized outcome expectations about disclosure, and disclosure tendencies. Mediation analyses revealed that participants’ experiences of shame regarding their secrets predicted lower anticipated support from the counselor which predicted lower willingness to disclose the secret. This effect largely replicated at the dispositional level, such that anticipated risks of disclosure mediated the relationship between shame-proneness and disclosure tendencies. These findings suggest that counselor efforts to promote healthy client disclosure could target the client’s outcome expectations about disclosure rather than the client’s degree of shame.