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.     

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.     

Aggression in Malaysian adolescents: Validation of the IRPA self-report to measure reactive and proactive aggression

Motives for aggression can be reactive or proactive. While research on these motives for aggression exists in Western societies, little is known about their prevalence in a non-Western society such as Malaysia. The first step to narrow this gap is to validate an instrument, which measures levels of reactive and proactive aggression. In the present study we translated the instrument for reactive and proactive aggression (IRPA) self-report, and examined its psychometric properties in 957 Malaysian adolescents. Participants completed the IRPA self-report along with instruments measuring victimization, anger, shame, and guilt. The outcomes confirmed the expected two-factor structure, good internal consistency and validity of the IRPA self-report in a Malaysian sample.     

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.     

The effects of independent and interdependent self-construals on reactions to transgressions: distinguishing between guilt and shame

The self-conscious emotions of guilt and shame are commonly distinguished by the self-reflective processes that foster these emotions. Distinctions based on resulting behavioral reactions, however, have been questioned in recent studies highlighting the role of different self-motivations. The current work draws on the self-construal literature to further clarify the antecedents and consequences of guilt and shame. We hypothesized that conceptualizing the self as independent from (vs. interdependent with) others fosters behavior-related (vs. self-related) cognitions typically associated with guilt (vs. shame). Additionally, we predicted that the deleterious consequences of shame for externalizing blame are more characteristic of independent (vs. interdependent) selves. These hypotheses were supported across two studies that measured (Study 1) and primed (Study 2) self-construals. Overall, our results suggest that the cognitive reactions associated with guilt and shame are differently encouraged by independent and interdependent self-construals.     

When Self-Blame Is Rational and Appropriate: The Limited Utility of Socratic Questioning in the Context of Moral Injury: Commentary on Wachen et al. (2016)

In this commentary, we argue that a generally sound therapeutic technique—Socratic questioning—is ill-suited to address a common variant of combat-related emotional and psychological distress. Specifically, moral injury is a term used to describe a syndrome of shame, self-handicapping, anger, and demoralization that occurs when deeply held beliefs and expectations about moral and ethical conduct are transgressed. Importantly, moral injury can and often does result from instances of intentional perpetration. We contend that challenging the accuracy of self-blame in such cases is conceptually problematic and potentially harmful. Such an approach is based on a questionable premise—i.e., that self-blame and resulting guilt are inherently illogical or inaccurate. Though this is often the case, it is not invariably so. We briefly describe an alternate approach—Adaptive Disclosure—that allows for accurate and legitimate self-blame when warranted but also promotes the possibilities of self-forgiveness, compassion, and moral reparation.     

Humiliated fury is not universal: the co-occurrence of anger and shame in the United States and Japan

It has been widely believed that individuals transform high-intensity shame into anger because shame is unbearably painful. This phenomenon was first coined “humiliated fury,” and it has since received empirical support. The current research tests the novel hypothesis that shame-related anger is not universal, yet hinges on the cultural meanings of anger and shame. Two studies compared the occurrence of shame-related anger in North American cultural contexts (where shame is devalued and anger is valued) to its occurrence in Japanese contexts (where shame is valued and anger is devalued). In a daily-diary study, participants rated anger and shame feelings during shame situations that occurred over one week. In a vignette study, participants rated anger and shame in response to standardised shame vignettes that were generated in previous research by either U.S. or Japanese respondents. Across the two studies, and in line with previous research on humiliated fury, shame predicted anger for U.S. participants. Yet, neither in the daily diary study nor for the Japanese-origin vignettes, did we find shame-related anger in Japanese participants. Only when presented with U.S.-origin vignettes, did Japanese respondents in the vignette study report shame-related anger. The findings suggest that shame-related anger is a culture-specific phenomenon.     

Looking into the crystal ball of our emotional lives: emotion regulation and the overestimation of future guilt and shame

In the present study, we examined the impact of emotion regulation on the intensity bias in guilt and shame. Fifty-two undergraduates either forecasted their emotions and emotion regulation following a guilt- and shame-eliciting situation or reported their actual experienced emotions and employed emotion regulation. Results showed a clear intensity bias, that is, forecasters predicted to experience more guilt and shame than experiencers actually experienced. Furthermore, results showed that forecasters predicted to employ less down-regulating emotion regulation (i.e. less acceptance) and more up-regulating emotion regulation (i.e. more rumination) than experiencers actually employed. Moreover, results showed that the intensity differences between forecasted and experienced guilt and shame could be explained (i.e. were mediated) by the differences between forecasted and actually employed emotion regulation (i.e. acceptance and rumination). These findings provide support for the hypothesis that the intensity bias can—at least in part—be explained by the misprediction of future emotion regulation.     

Turkish Children's Expression of Negative Emotions: Intracultural Variations Related to Socioeconomic Status

The goal of the present study was to examine intracultural variations in Turkish children's emotion expression in relation to socioeconomic status (SES) characteristics, alone and in combination with child gender and their interaction partners. Children's expectations about outcomes from expressing and their reasons for hiding their felt emotion in situations that involved unfairness, disappointment, public failure and a mishap were also delineated. A total of 123 school‐aged Turkish children responded to hypothetical vignettes. Boys and girls from middle‐high SES families were equally likely to endorse shame expression. However, lower SES boys were more likely to endorse hiding shame than lower SES girls. Middle‐high SES children showed a tendency for expressing anger and sadness more than lower SES children. Turkish children primarily expected interpersonal support from emotion expression. Upon anger, disappointment and sadness expression, Turkish children expected instrumental support more from their parents than their peers. The intracultural differences are discussed in light of sociodemographic changes accompanied by cultural value shifts that differentially impact socialization goals and practices of families with different SES. Copyright © 2015 John Wiley & Sons, Ltd.     

The idea of a moral psychology: The impact of psychoanalysis on philosophy in Britain1

In this paper the author addresses the question of the significance of psychoanalysis for moral psychology via a more specific question: the impact of psychoanalysis on British philosophy in the twentieth century. He argues that there has been no influence of any real significance, and offers intellectual reasons why not. However, he also argues that there has recently emerged the possibility for a future engagement between psychoanalysis and philosophy, and he offers a history of the emergence of this possibility. In particular, the author discusses how the emerging interest within philosophy to work out a satisfying approach to naturalist moral psychology leads it to a concern with internal mental structure and, most importantly, to transformations of intrapsychic structures. He believes that this will lead philosophy to take a greater interest in psychoanalysis.     

Effect of perceived public stigma on internalized homophobia,anticipated stigma,shame, and guilt: Outness as a moderator

Although previous studies found that distal minority stress contributes to proximal minority stress and shame/guilt among the lesbian, gay, and bisexual (LGB) population, it is unclear whether the extent to which LGB individuals' open display and discussion their sexual orientation moderates these relationships. A total of 1,452 Chinese LGB adults provided demographic information and completed measures of outness, perceived public stigma, internalized homophobia, anticipated stigma, shame, and guilt. Structural equation modelling was conducted to test the hypothesized moderation analyses. Perceived public stigma had positive associations with internalized homophobia, anticipated stigma, shame, and guilt. Outness played a moderating role in the associations of perceived public stigma with internalized homophobia, anticipated stigma, shame, and guilt. Specifically, when LGB individuals had higher levels of outness, the effects of perceived public stigma on internalized homophobia, anticipated stigma, shame, and guilt were lower. Moreover, such moderating effect did not differ by sexual orientation. The degree to which sexual minority individuals' sexual orientation is known by and openly discussed with others may lower the extent to which LGB individuals internalize sexual stigma, expect rejection after coming out, and develop shame and guilt as a result of perceived social prejudice and discrimination.     

Effects of work‐related norm violations and general beliefs about the world on feelings of shame and guilt: A comparison between Turkey and the Netherlands

This paper aimed at investigating the effects of work‐related norm violations (i.e., violations of interpersonal and work regulation norms) and individuals' general beliefs about the world (i.e., social axioms: reward for application, social cynicism) on feelings of shame and guilt in Turkey and in the Netherlands. An experimental study involving 103 Turkish and 111 Dutch participants showed that work norm violations elicited feelings of guilt and shame differently in Turkey and the Netherlands. Specifically, interpersonal norm violation in Turkey elicited feelings of shame and guilt more strongly than did violation of a work regulation norm, whereas no differential effects were found in the Netherlands. As expected, violation of a work regulation norm elicited feelings of shame and guilt more strongly in the Netherlands than in Turkey, whereas violation of an interpersonal norm elicited feelings of shame and guilt more strongly in Turkey than in the Netherlands. The findings provide further evidence for the moderating effects of social axioms: in both countries, participants high in social cynicism felt less ashamed when they violated a work regulation norm than did those low in social cynicism. Our findings are relevant for understanding the underlying mechanisms of norm violations at work, thereby offering a new avenue for investigating cultural differences in the workplace. The latter may be of particular relevance in times of globalization and diversity in the workplace.     

The Influence of Personality on the Decision to Cheat

Seventeen transgressive behaviors were studied in the context of six personality variables using survey methods. The personality variables were impulsivity, sensation seeking, empathetic perspective taking, guilt, and shame, with social desirability used as a control. Confirmatory factor analysis indicated a five-factor model as having the best fit. Those five factors are competitive cheating, self-cheating, school cheating, relationship cheating, and breaking a social contract. A structural equation model indicated that only impulsivity, sensation seeking, and empathetic perspective taking were related to frequency of transgressive behaviors, thus supporting the hypothesis that moral decision making has a critical automatic component.     

羞耻情绪对欺骗行为的影响：自我控制的作用

本文通过4个实验考察羞耻情绪对欺骗行为的影响, 并进一步探讨这一影响存在的条件及其机制。实验1考察羞耻情绪对欺骗的影响, 结果发现羞耻组的欺骗行为和欺骗倾向显著低于控制组。实验2将羞耻分为道德失范和能力不足两种情景, 考察羞耻对欺骗产生影响的条件, 结果发现, 道德失范羞耻组的欺骗行为显著低于能力不足羞耻组和控制组。实验3a考察道德失范所引发的羞耻对自我控制资源的影响, 结果发现, 羞耻情绪诱发组的自我控制任务成绩显著高于未诱发组。实验3b考察自我控制资源在羞耻情绪影响欺骗行为中的作用, 结果发现, 自我控制资源在羞耻情绪影响欺骗的过程中起完全中介作用。这些研究结果表明, 当个体的羞耻情绪由道德失范而诱发时, 会遏制其欺骗行为的产生; 羞耻情绪对欺骗行为的影响机制可能是: 感受到羞耻的个体, 为恢复和保护受损的道德自我, 通过调集更多自我控制资源的方法影响欺骗行为的出现。     

Individual Differences in Experiences of and Responses to Guilt and Shame: Examining the Lenses of Gender and Gender Role

How are experiences of and reactions to guilt and shame a function of gendered views of the self? Individual differences in guilt and shame responses were explored in a sample of 104 young adults, most of whom were European American. Results indicated that, although women reported greater proneness to guilt and shame, men reported more trait guilt. Heightened levels of guilt- and shame-proneness were observed among both men and women with traditionally feminine gender roles, whereas a more traditionally masculine self-concept was associated with decreased shame-proneness for women. Gender schematic women favored verbal responses to ameliorate the experience of guilt, whereas gender schematic men preferred action-oriented responses. These results are discussed as gendered outcomes of schematic versus aschematic gender role socialization.     

The Sins of Their Fathers: When Current Generations Are Held to Account for the Transgressions of Previous Generations

When are current generations held accountable for transgressions committed by previous generations? In two studies, we test the prediction that current generations will only be assigned guilt for past atrocities when victim group members perceive high levels of cultural continuity between historical perpetrators and the current generation within the perpetrator group. Japanese participants were presented with information describing the current generation of Americans as either similar or dissimilar in personality to the Americans who were implicated in dropping the atomic bomb on Japan during World War II. The results of both studies revealed that victim group members assigned more guilt to current Americans when they perceived high (compared to low) outgroup continuity, and they did so relatively independently of the transgressor group's guilt expressions.     

The Function of Confession: A Study Based on Experiences

In Finland, confession has been an object of discussion within the Church for a long time. While people have demanded that its role be increased, it has almost solely been discussed in terms of quantity. This study examines people's experiences of confession on the basis of 200 letters. These experiences show that it is not the form of confession that is the central issue, but rather its function, that is, giving relief. Thus the artificial borderline between confession, pastoral counselling, and psychotherapy is blurred. The goal should thus be not to stimulate confession, but rather to stimulate ways of helping people. The starting point must be a person's distress and on the basis of this one should decide which form of help is the most relevant in any given situation.     

The effect of shame on anger at others: awareness of the emotion-causing events matters

Numerous studies have found that shame increases individuals’ anger at others. However, according to recent theories about the social function of shame and anger at others, it is possible that shame controls individuals’ anger at others in specific conditions. We replicated previous findings that shame increased individuals’ anger at others’ unfairness, when others were not aware of the individual’s experience of shameful events. We also found for the first time that shame controlled or even decreased individuals’ anger at others’ unfairness, when others were aware of the individual’s experience of shameful events. The results were consistent when shame was induced by either a recall paradigm or an imagination paradigm, and in either the ultimatum game or the dictator game. This suggests that shame strategically controls individuals’ anger at others to demonstrate that they are willing to benefit others, when facing the risk of social exclusion. Our findings highlight the interpersonal function of shame and deepen the understanding of the relationship between shame and anger at others.     

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。