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.     

Self‐esteem trajectories across 25 years and midlife intimate relations

Guided by a life‐span developmental systems approach, this study examined links between self‐esteem assessed over 25 years and adaptive interaction and relationship risk at midlife using data from 341 Canadian adults surveyed (or followed) from ages 18 to 43. Results showed higher self‐esteem at age 18 was associated with more adaptive interactions and lower perceived relationship risk at age 43. A more rapid increase in self‐esteem through the transition to adulthood into midlife (ages 18–43) was also associated with more frequent adaptive interactions and less relationship risk at age 43. These results held after accounting for potential confounding variables. This study is the first to demonstrate self‐esteem trajectories over a quarter century predict midlife intimate relationship functioning.     

Mapping Chinese Folk Religion in Mainland China and Taiwan

The revival of folk (popular) religion in China in the last three decades has been noted in many publications and documented in ethnographic studies. However, until now there has been no quantitative study that provides an overall picture of Chinese folk‐religion practices. This article is a first attempt to draw the contours of Chinese folk religion based on three recent surveys conducted in mainland China and Taiwan. Three types of folk religion are conceptualized: communal, sectarian, and individual. Different types of folk religion may have different social functions and divergent trajectories of change in the modernization process. At present, in spite of the dramatic social, political, and cultural changes in modern times, the adherents of folk religion still substantially outnumber the believers of institutional religions in Chinese societies.     

Self-concept and delinquency proneness

Contrary to the theory of the homeostatic model of self-concept, i.e., the expectancy that engaging in anti-social or pro-social behavior results typically in shifts in the self-concept (Graf, 1968; Deitz, 1970 shifts did not occur. Subjects, 12- 14-year-old boys enrolled in junior high school, delinquent prone (DP) and non-delinquent prone bright (NDPB), reacted to manipulation by engaging in reparative behavior as indicated via an aggression module in a fashion generally expected but the expected shift from chronic self-images did not occur. Both DP and NDPB viewed themselves similarly on self concept. The authors postulated that if shifts would occur for the delinquent prone it would be after they left school with its accompanying identification with a sub-culture outside the school setting.     

Fantasy proneness and psychopathology

Fantasy prone persons ("fantasizers") selected from "normal" populations report experiences associated with psychopathology in clinical populations (e.g., fantasies that reach hallucinatory proportions, difficulty discriminating reality from fantasy). In Study 1, we administered objective (MMPI) and projective (Rorschach) measures to high fantasy prone individuals (upper 4% of college population), medium fantasy prone individuals (middle range), and nonfantasizers (lowest 4%). Subjects who were fantasizers appeared to use fantasy for defensive or adaptive purposes compared with others and produced 8/9 modal code types on the MMPI. On the basis of the MMPI findings, a subset of fantasizers could be described as exhibiting a significant degree of psychopathology. In Study 2, a second sample of fantasy prone individuals could not be distinguished from comparison groups in contacts with professionals for help with psychological problems, use of psychotropic medication, or number of close friendships. Although fantasizers perceived themselves as less well adjusted than comparison subjects and reported greater difficulty in distinguishing fantasy from reality, most fantasizers rated their psychological functioning as adequate and above and did not differ from less fantasy prone subjects in ratings of positivity of self-concept. As demonstrated in Study 1, a subset of fantasizers did appear to be more pathological than other subjects were, with three fantasizers reporting a history of psychiatric hospitalizations. It is estimated that between 10 and 20% of fantasizers exhibit significant signs of maladjustment/psychopathology; however, as a rule, fantasy proneness does not appear to be antecedent to severe manifestations of psychopathology.     

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.     

Macho and Shame

Abstract

Bilmes M. Machismo and Shame. Int Forum Psychoanal 1992;1:163-168. Stockholm. ISSN 0803-706X

“Machismo” is usually used in a pejorative way to describe an attitude of male domination and display of power. While this portrayal is clearly recognizable, it does not tell the full story. The Spanish word “macho” simply means male or masculine, and can be used positively to designate one gender's successful struggle for pride, honor and identity. Machismo is a caricature of these qualities, a brutishness stemming from defensive mechanisms. The thesis of this paper is that the experience of maleness is especially linked to the psychic emotion of shame. Specifically, exaggerated machismo, as the term is usually understood, is the result of frustrated, shameful dependency experiences.     

Shame and Silence

Abstract

Samantha Vice’s proposal on how to live in ‘this strange place’ of contemporary South Africa, includes an appeal to the concepts of shame and silence. In this paper, I use Emmanuel Levinas and Giorgio Agamben to move the discussion of shame from a moral to an existential question. The issue is not about how one should feel, but about the kind of self that whiteness in South Africa makes possible today. Shame desubjectifies. Vice’s recommendation of silence is then taken as witnessing/listening, which I argue grounds the possibility of a recovery of the self.     

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.     

Consumer susceptibility to interpersonal influence in Mainland China

To validate the consumer susceptibility to interpersonal influence (SUSCEP) scale in China, questionnaires were administered to 1114 adult employees and 350 university students. Confirmatory factor analyses showed that the consumer susceptibility to interpersonal influence scale had a stable three‐factor structure (i.e. the utilitarian, value‐expressive, and informational dimensions) in both samples, while the original two‐factor structure could not be retrieved. Using Chinese samples, the consumer susceptibility to interpersonal influence scale and its three sub‐scales demonstrated acceptable internal reliability, as well as convergent and discriminant validity. Positive correlations between the consumer susceptibility to interpersonal influence scale (as well as its sub‐scales) and attention to social comparison information also indicated good convergent validity. The distinction between utilitarian dimension and value‐expression dimension in Chinese samples as well as the non‐significant correlations of the utilitarian dimension with self‐esteem and the informational dimension with self‐esteem revealed cultural differences between the East and the West.     

Contemporary Chinese studies of Zhuzi in Mainland China

Z{uphu} Xi (1130–1200) was one of the most influential philosophers in the history of Chinese philosophy. From the beginning of the fourteenth century until 1905, when the examination system was abolished, his and C{upheng} Yi’s interpretations of the Confucian Classics were regarded as orthodox and served as the basis of civil service examinations and intellectual standards for the Chinese literati. His influence was not limited to China, as his thoughts became orthodoxy in Korea and in some important schools of thought in Japan (see Chan). Because of his great contribution to culture, Z{uphu} Xi has been honored as Zhuzi or Z{uphu} Fuzi. This paper will review contemporary Chinese studies of Zhuzi, particularly of his philosophy, that have been conducted in mainland China since 1980.     

Validation of the Empathy Quotient in Mainland China

This research aimed to validate a simplified Chinese version of the Empathy Quotient (EQ; 60 items) for use with Mainland Chinese people. The original English version of the EQ was translated into simplified Chinese. Through an online survey, 588 Mainland Chinese participants completed the EQ and 3 other questionnaires: the Interpersonal Reactivity Index (IRI), the Autism-Spectrum Quotient (AQ), and the 20-item Toronto Alexithymia Scale (TAS–20). Thirty-five participants completed retesting of the EQ 3 to 4 weeks later. Sex differences on the EQ scores and psychometric properties of the EQ items were examined. Confirmatory factor analysis suggested that an EQ 15-item structural model fitted the data quite well. Self-report empathy, as assessed by the current simplified Chinese version of the EQ, appeared to relate to participants' autistic and alexithymic traits but not sex.     

Predictors of Stress Generation in Adolescents in Mainland China

The current longitudinal study examined whether the personality vulnerabilities of self-criticism and dependency prospectively predicted stress generation in Chinese adolescents. Participants included 1,116 adolescents (588 girls and 528 boys), aged 15 to 18 years from rural, urban and ultra-urban mainland China. Participants completed self-report measures of personality, depressive and anxious symptoms and participated in a clinical interview assessing lifetime history of depression. The occurrence of negative life events was measured using a contextual-threat interview every 6-months for a total period of 18-months. Logistic regression analyses showed that after controlling for past depressive episodes and current depressive and anxious symptoms, self-criticism was prospectively associated with the occurrence of interpersonal stress generation, but not noninterpersonal stress generation. Dependency also predicted interpersonal stress generation, although only in girls and not boys. In line with previous Western findings, girls reported more interpersonal stress generation. Analyses across 3 levels of urbanization revealed several significant differences including higher reported interpersonal stress generation in urban girls than urban boys and overall higher levels of negative life events in ultra-urban youth. In sum, findings from the current study suggest that the stress generation process may be generalizable to Chinese youth.     

Boredom proneness in pathological gambling

To test the hypothesis that pathological gamblers seek stimulation as a means of reducing aversive under-aroused states of boredom and/or depression, the Beck Depression Inventory, Zuckerman's Sensation Seeking Scale and a Boredom Proneness Scale were administered to 48 diagnosed pathological gamblers and a control group of 40 family physician patients. Analyses of variance showed pathological gamblers obtained significantly higher boredom proneness and depression scores than those of controls. That the Boredom Proneness Scale failed to correlate with the Zuckerman Boredom Susceptibility subscale suggested the two measure differing dimensions. Results indicated the possible existence of three subtypes of pathological gamblers, one group characterized by boredom, another by depression, and a third by a mixture of both depression and boredom.