Vicarious shame

We examined an account of vicarious shame that explains how people can experience a self-conscious emotion for the behaviour of another person. Two divergent processes have been put forward to explain how another's behaviour links to the self. The group-based emotion account explains vicarious shame in terms of an in-group member threatening one's social identity by behaving shamefully. The empathy account explains vicarious shame in terms of empathic perspective taking; people imagine themselves in another's shameful behaviour. In three studies using autobiographical recall and experimental inductions, we revealed that both processes can explain why vicarious shame arises in different situations, what variation can be observed in the experience of vicarious shame, and how all vicarious shame can be related to a threat to the self. Results are integrated in a functional account of shame.     

Shame in pastoral psychotherapy

This essay contends that pastoral psychotherapy is an arena of shame for clients and therapists. If unacknowledged, shame can undermine therapy and injure all participants. The approach is to provide a succinct typology of shame, to describe how shame is woven into the structure and process of psychotherapy, and to offer seven ways therapists can work creatively with shame in psychotherapy and turn it into a healing resource.     

The Origins of Fears of Compassion: Shame and Lack of Safeness Memories,Fears of Compassion and Psychopathology

Empirical and clinical research suggests that some individuals find self-generating compassion and receiving compassion from others difficult and aversive. However, it is unclear how these fears of compassion are linked to early experiences and to psychopathological symptoms. This study explores the relationship between shame traumatic memories, centrality of shame memories, early memories of warmth and safeness, fears of compassion, and depression, anxiety and paranoid symptoms. Participants were 302 individuals from the general community population, who completed self-report measures of fears of compassion, shame memories, early affiliative memories, and psychopathology. Shame traumatic and central memories were positively associated with fears of compassion for self, for others and from others, whereas early memories of warmth and safeness were negatively related to such fears. Path analyses revealed that fears of compassion for self and of receiving compassion from others mediated the effects of shame traumatic memory, centrality of shame memory and early memories of warmth and safeness on depressive, anxious and paranoid symptoms. These findings have implications for therapeutic interventions as these fears, as well as the negative shame-based emotional memories fuelling them, may need to be addressed in therapy to assist patients in self-generating and receiving compassion.     

Guilty,But Not Ashamed: “True” Self‐Conceptions Influence Affective Responses to Personal Shortcomings

The current research examined how true self‐conceptions (who a person believes he or she truly is) influence negative self‐relevant emotions in response to shortcomings. In Study 1 (N = 83), an Internet sample of adults completed a measure of authenticity, reflected on a shortcoming or positive life event, and completed state shame and guilt measures. In Study 2 (N = 49), undergraduates focused on true versus other determined self‐attributes, received negative performance feedback, and completed state shame and guilt measures. In Study 3 (N = 138), undergraduates focused on self‐determined versus other determined self‐aspects, reflected on a shortcoming or neutral event, and completed state shame, guilt, and self‐esteem measures. In Study 4 (N = 75), undergraduates thought about true self‐attributes, an achievement, or an ordinary event; received positive or negative performance feedback; and completed state shame and guilt measures. In Study 1, differences in true self‐expression positively predicted shame‐free guilt (but not guilt‐free shame) following reminders of a shortcoming. Studies 2–4 found that experimental activation of true self‐conceptions increased shame‐free guilt and generally decreased guilt‐free shame in response to negative evaluative experiences. The findings offer novel insights into true self‐conceptions by revealing their impact on negative self‐conscious emotions.     

Shame,Belonging, and Biopolitics: Agamben Among the Phenomenologists

How are we to understand Agamben’s philosophical anthropology and his frequent invocations of the relation between bios and zoe? In Remnants of Auschwitz Agamben evokes a quasi-phenomenological account of shame in order to elucidate this question thus implying that the phenomenon of shame carries an ontological significance. That shame has an ontological significance is also a belief held in current debates on moral emotions and the phenomenology of intersubjectivity, but despite this common philosophical intuition phenomenologists have criticized Agamben’s account of shame. In this paper, I will try to show how these criticisms often rely on misreadings of Agamben’s (at times rather confusing) terminology. Once Agamben’s analysis of shame have been properly placed in the broader context if his work, I will outline how Agamben’s analysis of shame and his ontology of life feeds into a rethinking of community and belonging.     

Potentially Traumatic Experiences,Academic Performance,and Psychological Distress: The Role of Shame

The purpose of this study was to investigate the role of shame associated with previous potentially traumatic experiences, satisfaction with academic performance, and psychological distress among college students (N = 245) in Mainland China. Results indicated that previous experiences of potentially traumatic events were directly related to depressive symptoms and indirectly related through characterological shame and hopelessness. In addition, characterological shame and bodily shame were 2 distinct forms of shame that had unique associations with psychological distress.     

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.

     

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.     

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.     

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.     

The Influence of Forgiveness on Lesbian,Gay, Bisexual,Transgender, and Questioning Individuals’ Shame and Self‐Esteem

This survey research examined relationships among self‐esteem, shame proneness, and forgiveness of self, situations, and others in a sample of lesbian, gay, bisexual, transgender, and questioning (LGBTQ) individuals (N= 657). Findings indicate that LGBTQ self‐esteem was largely predicted by higher self‐forgiveness and lower shame proneness. Forgiveness of self, others, and situations each partially mediated the relationship between shame proneness and self‐esteem. Implications for counseling include the importance of forgiveness as a psychological mechanism to reduce LGBTQ shame and enhance self‐esteem.     

The role of culture in appraisals,emotions and helplessness in response to threats

In honour cultures, such as Turkey, reputation management is emphasised, whereas in dignity cultures such as northern US, self-respect and personal achievements are central. Turkey is also a collectivistic culture, where relationship harmony is as important as reputation management. When Turkish people's reputation is threatened, they may experience an internal conflict between these two motives and display helplessness. The purpose of the present study was to examine how people from Turkey (an honour culture; n = 52) and northern US (a dignity culture; n = 48) would perceive and respond to reputation threats as opposed to self-respect threats. As predicted, Turkish participants anticipated stronger anger, shame, and helplessness in response to reputation threats than self-respect threats, whereas differences were smaller or non-existent in northern US. Moreover, shame was a mediator between appraisal and helplessness for reputation threats in Turkey (shame positively predicted helplessness); anger was a mediator between appraisal and helplessness for self-respect threats in northern US (anger negatively predicted helplessness). These results are novel in their inclusion of helplessness and appraisal theory of emotions when examining responses to threats in honour and dignity cultures.     

Creativity,Spontaneity, Impasse,and Leaps of Faith: Reply to Commentaries

In my reply to the commentaries, I address several points of convergence with and divergence from Drs. Danielle Knafo and Philip A. Ringstrom. I clarify my view that while shame can drive the creative process, the thrust of my paper is about ways in which shame can close down access to one's creative potential, as well as creating obstacles to vitality and intimacy in relationships. I expand on how it was indeed a visceral, embodied sense of my own shame which served as an “informant,” as Ringstrom suggests, of Julia's chronic experience of shame, opening a door to our exploration of the repetitive enactments between us. Grounding my understanding of therapeutic action and enactments in a relational perspective, I describe how I view enactments as inevitable and co-created, and reflecting on them collaboratively as a potentially useful opportunity in analytic work. I resonate with Ringstrom and Knafo's belief in the creativity inherent in the psychoanalytic process, and the importance of spontaneity and risk taking, particularly in negotiating impasses in treatment. Finally, I describe Julia's poetic reflections upon reading the paper.     

Shame, guilt, and identity in men and women: the role of identity orientation and processing style in moral affects

In the current study, 200 women and 106 men (M age = 19.6 years old) completed measures of shame, guilt, identity-orientation, and identity-processing styles. Women reported greater shame and guilt than men. Zero-order and partial correlates indicated that for both women and men shame was related positively to a social identity (one’s public image as presented through roles and relationships) and a diffuse processing style (both self-relevant information and self-exploration about one’s identity is avoided), while guilt was related to personal identity (conceptualizing oneself as unique) and an information-oriented style (self-exploration of personal issues occurs). Integration of identity orientation and cognitive processing styles in relation to shame and guilt was discussed.     

On shame,countertransference, and analytic style

Some analysands experience a restricted space in the analytic situation with special counter-transferential consequences. The author discusses how shame is involved in these situations, and projected on to the analyst. This leads to an important choice of direction for the analyst regarding counter-transference acting out or conditions for a real analytic situation. Shame plays a special rôle in these choices of direction. The author illustrates the problem with a clinical vignette and shows how integration of shame is accomplished clinically, and continues with a discussion of the connections between the analyst's analytic style, his own communicative style as a defense against shame and the analytic styles of different analytic “schools”. A discussion of Liberman's concept, of “asymmetrical dialogue” and its connection with countertransference acting out and analytic styles, forms a conclusion to the paper.     

Shame,Publicity, and Self‐Esteem

Shame is a puzzling emotion. On the one hand, to feel ashamed is to feel badly about oneself; but on the other hand, it also seems to be a response to the way the subject is perceived by other people. So whose standards is the subject worried about falling short of, his own or those of an audience? I begin by arguing that it is the audience's standards that matter, and then present a theory of shame according to which shame is a response to the subject's perception that he is not thought of in the way he intrinsically values himself for being thought of by someone else. Then I go on to suggest some refinements to this basic view. First, the subject of shame is primarily concerned about his audience's attitudes toward him, not what they believe about him. And second, there may be one particular attitude which he values himself for inspiring. There is no very perspicuous term for this attitude, so I call it ‘proto‐respect’ – the attitude a social animal directs toward those it regards as valuable allies or bad enemies.     

The Colonized Mind: Gender,Trauma, and Mentalization

The question of how gender and trauma may impact one another is explored through detailed clinical material from the author’s work with a patient contemplating, and then beginning, a transition from female to male. The author explores what happens when a mind is colonized rather than mentalized. The term colonize is used to describe the unconscious use of a child’s mind to store unprocessed trauma from an earlier generation. The author describes destabilizing feelings of uncertainty, shame, and anxiety in both patient and analyst at various points in the treatment.     

Trauma, Shame, and Group Psychotherapy: A Self Psychology Perspective

This paper attempts to define trauma from a self psychology/intersubjective perspective and explores shame as a basic aspect of trauma. Self psychologically oriented group therapy is examined as an effective treatment modality for dealing with issues of shame as well as the after effects of trauma.     

The Interpersonal Adaptiveness of Dispositional Guilt and Shame: A Meta‐Analytic Investigation

Despite decades of empirical research, conclusions regarding the adaptiveness of dispositional guilt and shame are mixed. We use meta‐analysis to summarize the empirical literature and clarify these ambiguities. Specifically, we evaluate how guilt and shame are uniquely related to pro‐social orientation and, in doing so, highlight the substantial yet under‐acknowledged impact of researchers’ methodological choices. A series of meta‐analyses was conducted investigating the relationship between dispositional guilt (or shame) and pro‐social orientation. Two main methodological moderators of interest were tested: test format (scenario vs. checklist) and statistical analysis (semi‐partial vs. zero‐order correlations). Among studies employing zero‐order correlations, dispositional guilt was positively correlated with pro‐social orientation (k = 63, Mr = .13, p < .001), whereas dispositional shame was negatively correlated, (k = 47, Mr = –.05, p = .07). Test format was a significant moderator for guilt studies only, with scenario measures producing significantly stronger effects. Semi‐partial correlations resulted in significantly stronger effects among guilt and shame studies. Although dispositional guilt and shame are differentially related to pro‐social orientation, such relationships depend largely on the methodological choices of the researcher, particularly in the case of guilt. Implications for the study of these traits are discussed.     

Shame Proneness,Guilt Proneness,Behavioral Self-Handicapping,and Skill Level: A Mediational Analysis

In this study, the relationship between shame proneness, guilt proneness, behavioral self-handicapping, and skill level was examined in elite youth soccer players (N = 589, M_age = 16.8, SD = 1.8). Mediation analyses showed that shame proneness had a positive direct relationship with self-handicapping and a weak negative indirect relationship with skill level. Guilt proneness was shown to have a negative direct relationship to self-handicapping and a positive weak indirect relationship to skill level. Shame proneness may, thus, stimulate behavioral self-handicapping, whereas guilt proneness may discourage behavioral self-handicapping in soccer players.