Initial examination of a multidimensional model of trauma-related guilt: Applications to combat veterans and battered women

Guilt is conceptualized as a multidimensional construct consisting of negative affect and a set of interrelated cognitions. Guilt magnitude is thought to be a function of the magnitudes of six variables posited as primary components of guilt: a negative event, distress, perceptions of responsibility, lack of justification, wrongdoing, and false beliefs about preoutcome knowledge. The model was tested with samples of Vietnam veterans and battered women. Participants rated their reactions to and perceived roles in trauma-related events. Among Vietnam veterans, distress ratings were highly correlated with guilt severity. Cognitive guilt-component variables were significantly correlated with guilt in both groups. In multiple regression, guilt components accounted for 61% of variance in veterans' guilt and 44% of variance in women's guilt. Among veterans, distress ratings were highly correlated with measures of PTSD and depression. In both groups, cognitive guilt-component variables were positively correlated with psychopathology. Results support the view that beliefs about one's role in trauma are important factors in posttrauma adjustment.     

Women,Weight, and Power

No abstract available for this article.     

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.     

On Irrational Guilt

A person raised in a religious family may have been taught that going to the theater is not allowed, and even if he has rejected this taboo years ago, he still feels guilty when attending theater. These kinds of cases may not be rare, but they are strange. Indeed, one may wonder how they are even possible. This is why an explanation is needed, and in my paper I aim to give such an explanation. In particular, I will first provide a brief review of the explanations of irrational guilt that are compatible with the cognitive theories of emotions, that is, theories that presuppose that there is a causal or a constitutional connection between emotions and cognitive factors, such as judgments, beliefs or thoughts. Following many other reviewers, I found most of the explanations of irrational guilt unsatisfactory, although my reasons for critical conclusions will partly differ from the usual ones. After the review, I will defend a solution according to which it is possible to believe that an act does not have any moral costs and at the same time to have an impression that is has, which explains the guilty feelings.     

霍夫曼虚拟内疚理论述评

该文从涵义及类型、发生机制和影响因素等方面,介绍了霍夫曼的虚拟内疚理论,并对其理论意义进行了评述。该文认为。霍夫曼的虚拟内疚理论不仅拓展了内疚研究的心理学领域。而且深化了人们对道德情感在个体道德发展中的地位和作用的认识。     

Freud's atonement

The authors explore Freud's preoccupations with death and dying. In particular, they focus on the day of Freud's death, which was the Jewish Day of Atonement and the Jewish Sabbath. The significance of this event, which the authors think was “planned,” was not just in order to obliterate years of pain and suffering from cancer, but also to overcome a lifelong burden of conflict and guilt about his relations with his family and colleagues as well as his Jewish cultural/religious upbringing. The authors consider whether the timing of Freud's death represented a premeditated return to his cultural and religious roots.     

自杀高危人群的识别及预防研究

自杀是由严重心理危机导致的行为.通过描述自杀高危人群存在的时代状况,从社会学与心理-精神病学的维度分析了高危人群的自杀成因,进而对其自杀前的异常言行表现、自杀的方式及当前各种预防措施进行讨论.同时,对中国文化语境下的自杀及其预防展开了反思与展望.     

自杀“守门人”培训研究述评

在西方国家,自杀“守门人”培训被认为是最有效的自杀预防策略之一.自杀“守门人”培训的具体内容包括传授基础知识、识别自杀征兆、初步评估自杀风险和转介自杀高危个体等4个方面;研究发现自杀“守门人”培训对受训者的知识、态度和干预技能有显著的积极影响,但其对自杀率的影响仍需今后的研究详细探讨;目前的研究存在以下不足:1)随机对照研究少;2)难以评估培训对自杀率的真实影响;3)评价指标单一,缺乏统一的评估工具.未来的研究应弥补现有研究的不足,并重视自杀“守门人”培训的跨文化研究.     

At the Point of Death—A Case Study

In 1979 Pastoral Psychology published my first autobiographical case study: the story of a near-fatal automobile accident, collateral damage of a high speed police chase in downtown Chicago. Providence was evident in my survival of that collision, as well as in the present case study: a massive heart attack during a psychotherapy session in 2001. By comparing these two crises, I find that I must call into focus a psychological propensity: if a near-fatal experience occurs from the “outside in” (e.g. automobile accident), guilt may well surface as the emotion of conflict; but if a near-fatal experience occurs from the “inside out” (e.g. heart attack), the emotion of conflict may emerge as shame. In the former the body is assaulted; in the latter it revolts.     

Rabbinic-Psychological Interventions in Cases of Pathological Guilt

Several cases are presented of the intervention of a communal rabbi in the treatment of psychiatric patients. The rabbi was requested to intervene by the therapist when the issue of pathological guilt was encumbering further therapeutic progress.     

Am I guilty or not? Deontological guilt,uncertainty, and checking behavior

Literature suggests that checking behaviors are aimed at reducing feelings of uncertainty both in clinical samples with obsessive‐compulsive disorder and in general population. Previous studies also showed that deontological guilt is an emotion often associated with obsessive‐compulsive disorder. Thus, the aim of the current study was to investigate the differences in checking behaviors in the condition of high versus low uncertainty, by exploring the moderating role of deontological versus altruistic guilt. Participants were 108 undergraduate Italian university students who took part in a visual search task designed to elicit checking behavior. Ahead of the visual task, participants were administered one scenario in order to manipulate either deontological or altruistic guilt. The results showed that in the condition of uncertainty, compared with the condition of certainty, participants spent more time in checking behaviors and that such a difference was more consistent when participants experienced deontological rather than altruistic guilt. Limitations and further directions are discussed.