More than enough guilt to go around: oedipal guilt, survival guilt, separation guilt

The concepts of oedipal guilt, survivor guilt, and separation guilt are examined using clinical material from a child case to demonstrate the intermingling of these constructs. A brief review of their evolution in the psychoanalytic literature reveals a frequent conflation of the terms guilt and fear, the former at times standing in for both meanings. The fear/guilt distinction and the subsequent differentiation of guilt into oedipal, survivor, and separation guilt have implications for how analysts understand and interpret particular kinds of clinical material. Two sets of adult clinical data are next presented: the first illustrates a shift from interpreting a patient's fear of retribution for forbidden desires to interpreting guilt over pursuing those desires. The second vignette illustrates a common dynamic in which a patient's fear/anxiety regarding the ability to lead an independent life defends against deeper feelings of guilt over this same desire. This latter dynamic can play an important role in negative therapeutic reactions and interminable analyses. Developmental research suggests that toward the end of the first year of life, infants' capacity to attribute independent mental states and intentionality to self and others allows for the rudimentary experience of guilt.     

Empathy, guilt, and gender: a comparison of two measures of guilt

The relations of empathy with two measures of guilt were examined in a sample of 13- to 16-year-olds (N= 113). Empathy was measured using Davis's IRI and guilt by Tangney's TOSCA and Hoffman's semi-projective story completion method that includes two different scenarios, guilt over cheating and guilt over inaction. Empathy correlated more strongly with both measures of guilt than the two measures correlated with each other. For boys, cognitive perspective-taking was a stronger predictor for guilt than for girls. Hoffman's guilt over inaction was more strongly associated with empathy measures in girls than in boys, whereas for guilt over cheating the pattern was the opposite. The results indicate that boys and girls may emphasize different aspects of morality.     

Shame,guilt, and personality judgment

The purpose of this study was to shed further light on the intrapersonal and interpersonal correlates of shame- and guilt-proneness by examining their relations with self- and peer-ratings of the five-factor model (FFM) of personality. Shame- and guilt-proneness were assessed using a scenario-based and a checklist measure. Consistent with findings from previous research, the self-rating data yielded support for the view that shame-proneness may be associated with more maladaptive patterns than guilt-proneness. However, peer-ratings of personality failed to corroborate these findings. Both scenario-based and checklist measures of shame-proneness were associated with a tendency to underestimate one’s Agreeableness relative to peer-ratings. Several possible interpretations of these findings are discussed in light of the extant research on personality judgment.     

Fragmentation,persecution and primitive guilt

The clinical and theoretical approaches of Melanie Klein and her followers provide valuable direction in the psychoanalytic treatment of psychotic patients. This paper looks at Klein's work as well as the goals of psychoanalytic work. The clinical issues of primitive guilt and paranoia are discussed with regard to more primitive patients who experience internal fragmentation and psychic chaos. Finally, a case is explored in which a psychotic patient struggled with experiences of primitive guilt and intense persecutory phantasies.     

Pleasure, guilt and secretory immunoglobulin A

Before producing saliva samples for Immunoglobulin A assay, 30 subjects listed their pleasurable activities and rated them in terms of pleasure and guilt. Levels of Immunoglobulin A were higher in those subjects with high ratios of pleasure-guilt scores.     

Attachment styles,shame, guilt,and collaborative problem-solving orientations

The present study explored relations among adult attachment styles, shame- and guilt-proneness, and several measures of relationship problem-solving attitudes and behaviors. Participants were 142 undergraduates (32 males, 110 females) who completed both categorical and continuous measures of adult attachment, as well as self-report measures of the other constructs under investigation. Most participants (93%) were currently involved in either exclusive or casual dating relationships at the time of the study. Controlling for respondents’dating status, results indicated that participants’attachment styles were significantly related to both shame-proneness and collaborative problem-solving, Preoccupied and fearful students were more shame-prone than were their secure and dismissive peers, and secure participants reported significantly higher collaboration scores relative to their fearful counterparts. As expected, shame and guilt scores were differentially related to collaborative problem-solving, and participants’attachment security significantly moderated observed shame-guilt correlations. Finally, respondents’guilt and shame scores partly mediated observed relations between adult attachment styles and collaborative problem-solving orientations.     

Nietzsche on guilt: Dependency,debt, and imperfection

In this paper, I offer a new way of reading Nietzsche's second essay in On the Genealogy of Morality. At the heart of my account is the claim that Nietzsche is primarily interested in a persistent or existential form of guilt in this essay and only concerned with locally reactive cases of guilt as a function of this deeper phenomenon. I argue that, for Nietzsche, this persistent form of guilt develops out of a deep feeling of indebtedness or owing that accompanies a fearful sense of dependency on the gods. When this sense of dependent indebtedness mixes with bad conscience, which arises through the shift from prehistoric tribes to state‐like communities, it becomes a moral problem; vast numbers of “slaves and serfs” (GM II.20) start to feel like they are not sufficiently honoring their dependent relationship with the gods. It is this feeling of persistent guilt that Nietzsche thinks metastasizes into Christian guilt.     

Maternal guilt

The recent emphasis on humans as cooperative breeders invites new research on human family dynamics. In this paper we look at maternal guilt as a consequence of conditional maternal investment. Solicited texts written by Finnish mothers with under school-aged children in 2007 (n = 63) described maternal emotions perceived as difficult and forbidden. Content analysis of guilt-inducing situations showed that guilt arose from diverging interest and negotiations between the mother and child (i.e., classic parent- offspring conflict). Also cultural expectations of extensive and perpetual high-quality maternal investment or the "motherhood myth" induced guilt in mothers. We argue that guilt plays an important role in maternal-investment regulation. Maternal guilt is predicted to vary with social and cultural context but also to show universal characteristics due to parent-offspring conflict and allomaternal manipulation. Results are preliminary and intended to stimulate research into the mechanisms, gender differences and cultural variations of guilt and other social emotions in human parenting.