Children of Nazi Germany 60 years on

Abstract

Defence against shock, feelings of guilt, and shame about German atrocities during National Socialism (NS) have dominated the public discourse in Germany for decades. Mitscherlich and Mitscherlich have talked about the inability to mourn due to the involvement of most German families in Nazi terror. The research projects “Childhood in War” at the University of Munich and “War Children and their Flight” at the Hamburg DPG Institute are studying the long-term implications of a childhood during World War II and the Nazi period. In most cases, the personal development of the “war children” was affected – in the case of psychoanalysts, their psychoanalytic socialisation and current professional practice as well. The transgenerational transmission forms an NS introject in the personality. Due to their parents’ lack of empathy, war children are unconsciously looking for a containment of their unbearable feelings in their childhood. Psychoanalysis (including training analysis) becomes a stage where the analysee's childhood loneliness, the taboo-forming, the inhibition to ask and the protection of the parents, as well as feelings of guilt and embarrassment in the family, not talking about matters, and silence, occur once more in transference.     

The breadth and boundaries of a self‐psychological immersion in shame a one‐and‐a‐half‐person perspective

Shame colors other feelings and perceptions about the self. From reflections about his own personal experiences and observations regarding a particular manic‐depressive patient, the author discusses the evolution of his current clinical and theoretical understanding of shame. The framework of analytic self psychology is offered as a particularly useful perspective from which to consider shame, with its emphasis on the concept of selfobject to account both for shame's development (through selfobject misattunement and unresponsive‐ness) and for its amelioration (through empathic mirroring, idealization, and twinning). A developmental sequence for shame is advanced reflecting limitations in selfobject responsiveness, and problems are noted in the ability of current self psychology theory to fully account for the alleviation of shame. The self plays its part in the construction of those selfobjects needed to ease shame, representing the “one‐and‐a‐half‐person psychology”; of the paper's subtitle. Finally, the important role of countertransference shame is considered through a clinical example of therapist disclosure of his own shame to his patient, utilized in order to repair an interrupted kinship selfobject transference.     

When confessing sin feels good

This paper draws on a qualitative study of how young people engaged in two youth ministries in the Church of Norway reflect on sin and shame in relation to their existential dilemmas . The authors analyze this practice through the lens of Hartmut Rosa's concept of resonance, arguing that there is consonance between how young people in the study express shame and the Lutheran understanding of sin as being curved in on oneself. Both sin and shame prevent the subject from being open to the world, thus constituting resistance to resonance. Yet, the practice of confessing sin may be a remedy to this closing in on oneself, as confession affords a resonant space, countering feelings of existential inadequacy caused by both sin and shame. Bringing the concept of vulnerability into the discussion, the paper further argues that confessing sin may prove healing and liberating also for experiences of shame as long as it does not violate the subject's ability to speak with her own voice or involve harmful god-images or harmful power dynamics.     

Nie Wieder: Group‐Based Emotions for In‐Group Wrongdoing Affect Attitudes toward Unrelated Minorities

This article focuses on the effects of group‐based emotions for in‐group wrongdoing on attitudes towards seemingly unrelated groups. Two forms of shame are distinguished from one another and from guilt and linked to positive and negative attitudes towards an unrelated minority. In Study 1 (N = 203), Germans' feelings of moral shame—arising from the belief that the in‐group's Nazi past violates an important moral value—are associated with increased support for Turks living in Germany. Image shame—arising from a threatened social image—is associated with increased social distance. In Study 2 (N = 301), Britons' emotions regarding atrocities committed by in‐group members during the war in Iraq have similar links with attitudes towards Pakistani immigrants. We extend the findings of Study 1 by demonstrating that the effects are mediated by a sense of moral obligation and observed more strongly when the unrelated group is perceived as similar to the harmed group. Guilt was unrelated to any outcome variable across both studies. Theoretical and practical implications about the nature of group‐based emotions and their potential for affecting wider intergroup relations are discussed.     

The personal inventory as a psychotherapeutic technique in treating a person with AIDS

The use of a personal inventory, an adaptation of the moral inventory used in Twelve Step programs, is discussed as a psychotherapeutic tool in providing treatment to persons with AIDS. Clinical application of this technique can facilitate progress toward achieving a sense of integrity prior to death by addressing a client's feelings of guilt and shame. The authors describe the use of this technique in working with a young adult African-American female diagnosed with AIDS and discuss appropriate and inappropriate applications of this approach.     

Faces of Shame: Implications for Self-Esteem,Emotion Regulation,Aggression, and Well-Being

There is an increasing interest in psychological research on shame experiences and their associations with other aspects of psychological functioning and well-being, as well as with possible maladaptive outcomes. In an attempt to confirm and extend previous knowledge on this topic, we investigated the nomological network of shame experiences in a large community sample (N = 380; 66.1% females), adopting a multidimensional conceptualization of shame. Females reported higher levels of shame (in particular, bodily and behavioral shame), guilt, psychological distress, emotional reappraisal, and hostility. Males had higher levels of self-esteem, emotional suppression, and physical aggression. Shame feelings were associated with low self-esteem, hostility, and psychological distress in a consistent way across gender. Associations between characterological shame and emotional suppression, as well as between bodily shame and anger occurred only among females. Moreover, characterological and bodily shame added to the prediction of low self-esteem, hostility, and psychological distress above and beyond the influence of trait shame. Finally, among females, emotional suppression mediated the influence of characterological shame on hostility and psychological distress. These findings extend current knowledge on the nomological net surrounding shame experiences in everyday life, supporting the added value of a multidimensional conceptualization of shame feelings.     

Fear and Shame in an Israeli Psychoanalyst and His Patient: Lessons Learned in Times of War

Living in the midst of a war presents unique challenges to ongoing psychotherapeutic treatment. This paper focuses on the ever-present threat of fracture to the analytic frame and the limited ability of the therapist to create a safe, insulated environment— a reliable container—in which to work, while coping with a violent external reality. Using an intrapsychic lens, as well as an interpersonal one, the dynamics of both the analyst's and the patient's fear and shame are brought into focus. This delicate balance is illustrated through two cases: one occurring during the First Gulf War (1991) and the second taking place during the Second Lebanon War (2006). In both cases, fear and shame cause a stalemate in the psychotherapeutic process. The analyst recalls his active duty as a soldier during the Yom Kippur War (1973). These memories and their attendant acknowledgement of fear and shame by the analyst, as well as his analysand's “supervisory” comments, gradually dissolve the knot and repair the rupture in the analytic process. The ability to fully experience fear, shame, and helplessness is at the core of psychic health, a health once destroyed by dissociation and denial of these feelings. This ability to experience fear and shame is the psyche's antidote to mental breakdown. Following discussion of the two case studies, this paper seeks to illustrate how the very structure of a society, in this case Israel, can codify societal defense mechanisms against emotions like fear and shame, exacerbating the very problems it seeks to assuage.     

Dealing with the past and facing the future: mediators of the effects of collective guilt and shame in Bosnia and Herzegovina

Two studies are reported which examined potential mediators of the effects of collective guilt and shame on reparation attitudes. Samples of young Bosnian Serbs (Ns = 173, 247) were asked to report their feelings of guilt and shame for what their group had done during the 1992–1995 war in Bosnia Herzegovina. They also reported their attitudes towards making reparation to Bosnian Muslims. Both collective guilt and shame positively predicted reparation attitudes, but these associations were differently mediated. The effects of guilt were mediated by empathy for the outgroup, while the effects of shame were mediated by self‐pity and empathy. The theoretical and applied implications of these findings are discussed. Copyright © 2007 John Wiley & Sons, Ltd.     

Transference,Catharsis, Insight and Reality Testing during Concomitant Individual and Group Psychotherapy

The authors argue that shame is a core issue for many men who assault their partners. Shame must therefore be addressed in treatment groups. This article outlines how one intervention, “the confession,” elicits shame and how that shame is negotiated through the various stages of group development.     

Self-compassion Improves Parental Well-being in Response to Challenging Parenting Events

Shame and guilt are common during the course of parenting and can reflect feelings of “bad self “and “bad behaviour” in relation to parenting events. Self-compassion is known to be beneficial for well-being by reducing negative emotions, yet there is little research examining whether self-compassion might reduce parental guilt and shame. The current study examined the effects of dispositional and induced self-compassion on guilt and shame in a sample of 167 parents (Mage = 37.23, SD = 6.73, 83.1% female) of children ≤12?years recruited online. After completing baseline measures, parents were randomly assigned to recall a guilt versus shame provoking parenting event, and randomly allocated to either a self-compassion prompt versus a control condition. Analyses confirmed that those who received the self-compassion prompt reported higher levels of self-compassion, and reduced feelings of guilt and shame compared to the control group. Effects did not differ as a function of the guilt versus shame instructions. Multivariate analyses revealed that, when controlling for dispositional self-compassion, and baseline guilt and shame, differences between conditions were maintained for post-manipulation guilt and shame. Findings extend our understanding of the role of self-compassion for improving well-being when dealing with the challenges of parenting.     

The social side of shame: approach versus withdrawal

ABSTRACT

At present, the consequences and functions of experiences of shame are not yet well understood. Whereas psychology literature typically portrays shame as being bad for social relations, motivating social avoidance and withdrawal, there are recent indications that shame can be reinterpreted as having clear social tendencies in the form of motivating approach and social affiliation. Yet, until now, no research has ever put these alternative interpretations of shame-motivated behaviours directly to the test. The present paper presents such a test by studying the extent to which shame motivates a preference for social withdrawal versus a preference for social approach. Two studies (N?=?148 and N?=?133) using different shame inductions both showed people experiencing shame to prefer to be together with others (social approach) over being alone (social withdrawal). In addition, the preference for a social situation was found to be unique for shame; it was not found for the closely related emotion of guilt. Taken together, these findings provide direct empirical support for the idea that shame can have positive interpersonal consequences.     

Validation française du test des émotions réflexives (French-TOSCA-3) : une mesure des tendances émotionnelles de honte et de culpabilité

IntroductionThis study sought to validate a French version of the Test of self-conscious affect-3 (TOSCA-3) (Tangney et al., 2000), which is a self-reporting measure of self-conscious emotions such as shame and guilt.MethodA sample of 431 undergraduates completed the French TOSCA-3 and other related psychological constructs.ResultsThe TOSCA-3 exhibited satisfactory internal, test-retest, and discriminant validity similar to the original American version. Moreover, the gender difference in shame and guilt was replicated.DiscussionThis dispositional measure of shame and guilt was the first made available in French and offers acceptable psychonometric qualities.     

Normal/Deserving Citizens and the Transabled Other: A Sociological Analysis of Online Commenters Reactions to Transability

ABSTRACT

In this paper, the authors explore the ways that online commenters on the National Post’s website articulate their opinions, understandings, and feelings about a news story on the topic of transability. By conducting a content analysis of the online data, the authors examine how the commenters demonstrate that dominant forms of power, knowledge, and discourse permeate common-sense understandings of the healthy, normal citizen through their acting incredulous towards, pathologizing, shaming, and sometimes reacting violently towards transabled people.     

Associations between Physical Self-Concept and Anticipated Guilt and Shame: The Moderating Role of Gender

Body-related emotions have been identified as important predictors of mental and physical health. Evaluations of the physical self are inextricably linked with body-related emotions. However, little research has addressed how physical self-concept is associated with anticipated emotions and how associations may differ between men and women. The current study examined associations between physical self-concept and anticipated guilt and shame and examined gender as a moderator of these associations. The sample consisted of 353 Canadian undergraduate students (55% female; M_age?=?21.94. range?=?18–64). Participants read a hypothetical scenario commonly associated with guilt and shame experiences and were asked to anticipate their emotional experience when imagining themselves in the scenario. Participants also indicated their gender and completed a measure of physical self-concept. Gender moderated the relationship between physical self-concept and anticipated shame but not guilt. Specifically, there was a negative association between physical self-concept and anticipated shame for women but not for men. Findings are consistent with the notion that gender role socialization shapes the emotional experiences, specifically feelings of shame, of men and women differently. The results demonstrate that even imagining a situation that runs counter to societal ideals for women’s bodies as thin and toned coincides with the anticipation of shame among adult women with more negative physical self-concept.

     

Scham und Berührung

The problem

Are there correlations between shame and touch in healthy persons?

Methods

Data from a questionnaire survey with the Skin Satisfaction Questionnaire (HautZuf) with 140 healthy persons were validated with TAS 26, HADS and the Adult Attachment Scale.

Results

There are significant correlations in the scale shame with all other scales of the used questionnaires TAS-26, AAS and HADS. There was a negative correlation between the scale ?physical closeness“ and ?confidence“ of the AAS, but all other scales correlated positively with the shame scale.

Conclusions

More emotions of shame seem to be present with anxiety, depression and disturbances in the sense of an alexithymia concept. Also high feelings of shame correlated with decreased confidence in the personal environment and greater intolerance for personal nearness. The significant correlations between shame affects and self-touch or touch by partner point to important factors in self-perception also for the psychotherapeutic context.     

Resolving the paradox of shame: Differentiating among specific appraisal-feeling combinations explains pro-social and self-defensive motivation

Research has shown that people can respond both self-defensively and pro-socially when they experience shame. We address this paradox by differentiating among specific appraisals (of specific self-defect and concern for condemnation) and feelings (of shame, inferiority, and rejection) often reported as part of shame. In two Experiments (Study 1: N = 85; Study 2: N = 112), manipulations that put participants’ social-image at risk increased their appraisal of concern for condemnation. In Study 2, a manipulation of moral failure increased participants’ appraisal that they suffered a specific self-defect. In both studies, mediation analyses showed that effects of the social-image at risk manipulation on self-defensive motivation were explained by appraisal of concern for condemnation and felt rejection. In contrast, the effect of the moral failure manipulation on pro-social motivation in Study 2 was explained by appraisal of a specific self-defect and felt shame. Thus, distinguishing among the appraisals and feelings tied to shame enabled clearer prediction of pro-social and self-defensive responses to moral failure with and without risk to social-image.     

Sartre and Fanon: The Phenomenological Problem of Shame and the Experience of Race

ABSTRACT

This paper argues that existing accounts of shame are incomplete in so far as they don’t take account of the problem of shame. This is the problem concerning the possibility of a primary experience of shame. It is the problem Sartre considers under the terms of a “primitive shame” or shame “in its primary structure” that grounds other more complex experiences of shame. This problem is centred on the tension between shame as an immediate, pre-reflective experience and the requirement that shame must involve an awareness of some definitive aspect of the self. I’m going to suggest, correlatively, how by trying to resolve this problem we end up with a more nuanced understanding of shame. In the second part of the paper, I go on to look at how this new interpretation of shame helps us understand race. Looking at Fanon, I explore how a fundamental and overlooked ineffability in our relation to others impacts upon responses to racialized shame.     

When feeling bad makes you look good: Guilt,shame, and person perception

In two studies, we examined how expressions of guilt and shame affected person perception. In the first study, participants read an autobiographical vignette in which the writer did something wrong and reported feeling either guilt, shame, or no emotion. The participants then rated the writer's motivations, beliefs, and traits, as well as their own feelings toward the writer. The person expressing feelings of guilt or shame was perceived more positively on a number of attributes, including moral motivation and social attunement, than the person who reported feeling no emotion. In the second study, the writer of the vignette reported experiencing (or not experiencing) cognitive and motivational aspects of guilt or shame. Expressing a desire to apologise (guilt) or feelings of worthlessness (private shame) resulted in more positive impressions than did reputational concerns (public shame) or a lack of any of these feelings. Our results indicate that verbal expressions of moral emotions such as guilt and shame influence perception of moral character as well as likeability.     

Cain. The separation of shame and guilt exemplified in Genesis

Referring to Cain's fratricide, the authors investigate the origin of guilt. They assume that feelings of shame preceded feelings of guilt and that the former are the cause of the destructiveness and persistence of the latter.