The Power of Shame

Abstract

The reality of lesbian partner violence has been long under-recognized and misunderstood. Treatment protocols based solely upon work with heterosexual batterers and victims are inadequate when working with lesbians. In fact, without recognizing the specific needs of lesbians, treatment may compound rather than cure the problem. This article explores lesbian battering as a response to and reenactment of cultural oppression, internalized homophobia, and religious/psychological shame. The cycle of domestic violence can be the acting out of the traumatization of homophobia/heterosexism, compounded by sexual and religious shaming. A theology of liberation and the psychology of healing from trauma are explored as critical ingredients to treating victims and perpetrators.     

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.     

The Role of Shame in Suicide

The differences between shame and guilt are explored, with a focus on experiential and developmental factors and on behavioral reactions to these emotions. The role of shame as a motive for suicidal behavior is illustrated with examples of suicidal behavior in Greek tragedy, Asian cultures, and jails, and among contemporary suicides, such as that in 1996 by Admiral Mike Boorda, Chief of U.S. Naval Operations.     

Shame On You,Shame On Me? Nussbaum on Shame Punishment

abstract Shame punishments have become an increasingly popular alternative to traditional punishments, often taking the form of convicted criminals holding signs or sweeping streets with a toothbrush. In her Hiding from Humanity, Martha Nussbaum argues against the use of shame punishments because they contribute to an offender's loss of dignity. However, these concerns are shared already by the courts which also have concerns about the possibility that shaming might damage an offender's dignity. This situation has not led the courts to reject all uses of shaming, but only to accept shaming within certain safeguards. Thus, despite Nussbaum's important reservations against shame punishments, it may still be possible for her to accept shaming within specific parameters such as those set out by the courts that protect the dignity of an offender. As a result, she need not be opposed to the use of legitimate shame punishment.     

Development and Preliminary Validation of a New Measure to Assess Shame: The Shame Inventory

Research on the emotion of shame has increased significantly in recent years. However, there remains a need for more psychometrically sound measures of shame, including measures of shame in response to specific, idiographic experiences. The Shame Inventory was developed in order to assess both global feelings of shame as well as shame in response to specific life events or personal characteristics. Two studies were conducted to determine the preliminary psychometric properties of the Shame Inventory. Across both studies, results indicate that the inventory has high internal consistency, test-retest reliability, construct validity, and predictive validity. The Shame Inventory holds promise as a new measure designed to assess both global feelings of shame as well as specific shame-eliciting cues.     

The Trauma Related Shame Inventory: Measuring Trauma-Related Shame Among Patients with PTSD

This article proposes a new measurement instrument of trauma-related shame. The purpose of this study is to investigate the psychometric properties of the scores derived from the Trauma Related Shame Inventory (TRSI) by means of generalizability theory (G-theory). The psychometric analyses are based on a sample of 50 patients in treatment for Post-traumatic Stress Disorder (PTSD). The results provided supporting construct validity evidence for the interpretation of TRSI as a homogeneous construct. The 24-item version of internal and external referenced shame yielded generalizability and dependability coefficients of .874 and .868, respectively. The distinction between shame and guilt was supported by a high generalizability coefficient of .812 for the difference scores between TRSI and guilt cognition scale. Further validity evidence was provided by a positive relationship between TRSI and a) self-judgment subscale in Self-Compassion Scale (SCS; Neff Self and Identity 2:(3), 223–250, 2003) and b) Beck Depression Inventory (Beck Steer and Brown 1996a) when controlled for guilt. The results of the present study provided promising support for using the 24-item version of TRSI in both clinical research and practice.     

羞耻和内疚的差异

羞耻和内疚是日常生活中经常出现的两种十分相似的情感,难以对此作出明确的区分。近年来研究发现两者在概念、认知评价、情感体验和外显表现等方面都有着明显的差异,而且在与心理障碍之间的关系上羞耻比内疚更密切。这些研究发现无疑对情绪的理论研究和心理障碍的临床治疗都起到积极的作用。     

Healing Shame

Contrary to what may be the commonly held belief, the worry is that, with almost negligible exceptions, the heavy preponderance of psychotherapists are essentially unable to give a fair hearing to revolutionary new ideas. And the charge is also leveled at humanistic psychotherapists. Because most psychotherapists would object to the charge, the purpose of the article is to invite psychotherapists to take a friendly little test of open-mindedness to revolutionary new ideas in psychotherapy.     

Shame Veiled and Unveiled: The Shame Affect and Its Re-Emergence in the Clinical Setting

The paper examines the psychoanalytic theory of shame and the importance of developmental aspects of the shame affect. In a clinical setting, the discovery of the shame affect, stemming from unconscious and early traumatic situations, is an important and useful approach in helping the patient access painful memories and defenses against them. The defenses disguise the underlying shame affect; furthermore, vision is being bound up with the searing painful affect of shame. The anticipatory dread of scornful gaze of another person, similar to objective self-awareness can cause mortification. Fear of mortification and being exposed emerges in the clinical setting. Through the recognition of enactments in the transference and countertransference interchange, the analyst helps the patient working through them. Several case vignettes demonstrate these important concepts. Finally, the author discusses how shame in certain situations can be a powerful, positive motivator for human interactions.     

Shaming and Unreasonable Shame in the Book of Job1

While the philosophical study of shame has gained popularity, its application in the interpretation of the Hebrew Bible remains in its early stages. This paper delves into an analysis of shaming and unreasonable shame in the Book of Job, particularly in chapter 19. Through an examination of the Hebrew text and drawing on contemporary philosophical definitions of shame and shaming, I argue that Job perceives his friends, God, and the community to be employing shaming tactics against him, attempting to induce feelings of shame, a sentiment Job considers unjustified. In his case, shame is deemed unreasonable because Job has not violated any cherished values that would warrant such an emotion. Additionally, I demonstrate that while Job senses God shaming him, the biblical character acknowledges that his deity is the sole entity aware of his innocence—God's eyes perceive accurately, in contrast to humans', which only assess outward appearances. The role of God as the perfect witness to Job's life is fulfilled in the epilogue of the book, where Yahweh vindicates Job from the shame he has endured by publicly denouncing the serious faults of his friends.     

Shame and Guilt: The Psychology of Sacramental Confession

Abstract

Altered states challenge an individual's established construction of reality, the personalized mythology by which one operates. Sometimes those altered states offer a glimpse into aspects of being that the mythology is unable to embrace. Experiences of this nature may challenge the prevailing mythic structure. This confrontation between the established construction of reality and the view provided in the altered state may inspire a profound and wholesome shift in the person's sense of being, or it may lead to destabilizing conflicts with previously unquestioned belief systems and patterns of behavior. This article discusses the lure—and the dilemmas — of attempting to incorporate directly into one's life the raw creativity of a powerful and inspiring altered state, the challenges of reconciling such experiences with one's existing mythology, and it presents a framework for facilitating such a reconciliation.     

Shame and Shamelessness

What is the relation between shame and shamelessness? It may seem obvious: shamelessness is simply the absence of shame. But on reflection, it becomes clear that the story is considerably more complicated. Michelle Mason's intriguing "On Shamelessness" prompts such reflection (albeit unintentionally). Mason argues that we should be mindful of the "moral importance of shame" and "unapologetic in its defense" (403), and she does so via an examination of shamelessness and an argument to the effect that shamelessness is (with some exceptions) a moral fault. The tacit assumption is that insofar as shamelessness is a moral fault, the value of shame is vindicated. I challenge that assumption.     

Shame,shame

The word shame, as discussed in the literature, is too general and vague. It should thus be restricted to problems caused by (1) faulty toilet training; (2) the consistent use of humiliation as a form of discipline; and (3) public humiliation. Therapists need to be both active in identifying shame, and in intervening therapeutically since patients tend to hide it. Group therapy along with individual therapy is especially helpful in reversing effects of public humiliation.