The shame of failure: examining the link between fear of failure and shame

The present research was designed to examine hypotheses derived from the proposition that shame is the core of fear of failure. Study 1 was conducted in a naturalistic setting and demonstrated that individuals high in fear of failure reported greater shame upon a perceived failure experience than those low in fear of failure. These findings were obtained controlling for other negative emotions. Study 2 was conducted in a controlled laboratory setting and demonstrated that high fear of failure individuals reported greater shame, overgeneralization, and closeness to their mother (controlling for baseline levels of these variables) than those low in fear of failure. Those high in fear of failure also reported that they would be less likely to tell their mother and father about their failure experience and would be more likely to tell their mother and father about their success experience. The implications of these findings for acquiring a deeper understanding of fear of failure are discussed.     

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.     

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.     

共情特质的神经生物学基础

共情特质的个体差异是心理学研究领域中的一个重要主题。近些年来, 研究者开始关注导致人们共情能力高低有别的神经生物学基础问题。研究发现, 不论是情感共情特质还是认知共情特质, 其个体差异均在大脑进行共情反应、脑结构态及静息态功能连接上有所体现。它们共同说明, 人们的共情能力与其具身模仿能力, 情感加工能力及情绪理解能力密切相关。不仅如此, 共情特质也具有高度的可遗传性, 一些基因类型与该能力存在着紧密的关系。在今后的研究中, 需要扩展对共情特质结构的进一步认识, 关注环境和基因在影响共情特质上存在的交互作用, 并努力将理论研究成果应用于共情能力训练和提高的临床实践中。     

The heteronomous moral value of shame

Recent work in moral theory has argued against according shame any moral value in virtue of its supposed heteronomy. Authors who have defended shame's moral value have generally argued that shame is, in fact, autonomous. In the present article, I draw on the work of Jean-Paul Sartre, Stanley Cavell and Adam Smith to develop an argument for shame's moral worth based on its heteronomy. I then contrast my defence with work that holds shame's moral value to be based on its autonomy. I argue that that view goes wrong by construing shame on the model of private experience. This psychology is unconvincing in its own right and can underwrite moral failings.     

略谈道家内功的特点与养生效用

内功与外功相对,是以侧重于协调和增强人体精气神为目的的各种运动方式的总称;外功则是侧重锻炼人体肌肉、力量和速度为目的的运动方式的总称.内功又分动功和静功.动功,传统上包括导引、按(足乔),是行气、意念和肢体运动相结合的运动方式,它以有明显的肢体运动为特征.     

Reclaiming the feeling of shame

The author resorts to Bleger's conception of regression to ambiguity in order to achieve an understanding of patients who have suffered from extreme situations such as torture, disappearance, concentration camp. The regression to ambiguity that helped these patients to survive and that elicits extreme feelings of shame must be gradually diminished so that older intact ego components as well as the original feelings of shame can be reclaimed.     

Attending to the shame: Working with addicted populations

Shame is a potent emotion that plays a major role in the life of addicted individuals. Shame's ability to penetrate and skew major motivational systems may play a part in the formation of addicted lifestyles. The shame-based or shame-prone individual, such as the addicted client, poses unique problems for the therapist. This paper explicates the processes and consequences of shame and offers guidelines to help clinicians work with addicted clients.Mitchell B. Young, MS, is a third-year doctoral student in the department of counseling and development at Purdue University.The author wishes to express appreciation to Kate Kerr, PhD, for her fine editorial work.     

Proneness to shame, proneness to guilt, and psychopathology.

The links between shame and guilt and psychopathology were examined. In 2 studies, 245 and 234 undergraduates completed the Self-Conscious Affect and Attribution Inventory, the Symptom Checklist 90, the Beck Depression Inventory, the State-Trait Anxiety Scale, and the Attributional Style Questionnaire. Results failed to support Lewis's (1971) notion that shame and guilt are differentially related to unique symptom clusters. Shame-proneness was strongly related to psychological maladjustment in general. Guilt-proneness was only moderately related to psychopathology; correlations were ascribable entirely to the shared variance between shame and guilt. Although clearly related to a depressogenic attributional style, shame accounted for substantial variance in depression, above and beyond attributional style.     

羞恶之心辨析——耻感、羞感和罪感

以羞感文化与罪感文化的区别来推定重视"面子"的中国道德观缺乏自律,其实是不恰当的。因为中国道德观赖以为基础的"羞恶之心"其实是耻感,而耻感是羞感和罪感的双重迭加。以儒学为旨,可知耻感即是羞恶之心,它出于恻隐之心,并可明确其萌发历程为:由不忍→将他者投射到自我心象→意识到对他者负有伦理责任。由于耻感非羞感,故以西方思想论羞感来理解羞恶之心,也就难以说明羞恶之心是道德本体,以及为仁与义的结合。最后,透过王船山的释义可以发现,耻感的扩充历程,即是孟子所言的"养气"。     

抹黑进化论，美保守派欲暗度陈仓

肯·宾曼在美国南部堪萨斯城附近地区的公立学校教授生活已经有42年了。过去10年中,宾曼注意到一个趋势,那就是当他在课堂上提到达尔文的进化论时,越来越多的学生对这一理论表示出不接受。“我不知道是不是因为我们今天更加笃信宗教,但我看到越来越多的学生希望(把生命的形成)与上帝联系起来,”宾曼说。有学校管理者在生物课课堂上宣读声明:“达尔文的进化论……只是一种理论,不是事实”宾曼自认为是个虔诚的教徒,但他并不认为有关上帝造人的内容应该出现在生物或其他自然科学课堂上。其实,美国最高法院早在1988年就作出裁决,美国是个政教分…     

Assessment of shame and guilt and their relationships to psychopathology.

Two studies are reported. First, we tested the previously validated Personal Feelings Questionnaire-2 (PFQ2; Harder & Zalma, 1990) shame and guilt measure and the Adapted Shame and Guilt Scale (ASGS; Hoblitzelle, 1982) Shame subscale against the newly introduced Self-Conscious Affect and Attribution Inventory (SCAAI; Tangney, 1990) for shame and guilt dispositions. Fifty-nine college undergraduates completed randomly ordered personality inventories reflecting constructs theoretically relevant to the presence of shame and guilt proneness. Correlations between the affect measures and personality variables showed evidence of validity for all shame scales. The PFQ2 Guilt subscale also demonstrated construct validity when partialled for shame, but the SCAAI did not. Second, we tested hypotheses regarding the relative importance of shame and guilt to various symptom types (Symptom Checklist-90-Revised; Derogatis, 1983) using 71 college undergraduates. Both emotions were approximately equally related to all major symptom clusters, but there was some evidence for differential patterns of relative importance for shame and guilt to different symptoms.