Eve covers herself and lowers her head in shame in Rodin's Eve after the Fall.

Shame is, variously, an affect, emotion, cognition, state, or condition. The roots of the word shame are thought to derive from an older word meaning "to cover"; as such, covering oneself, literally or figuratively, is a natural expression of shame.^[1]

Description [link]

Nineteenth century scientist Charles Darwin, in his book The Expression of the Emotions in Man and Animals, described shame affect as consisting of blushing, confusion of mind, downward cast eyes, slack posture, and lowered head, and he noted observations of shame affect in human populations worldwide.^[2] He also noted the sense of warmth or heat (associated with the vasodilation of the face and skin) occurring in intense shame.

A "sense of shame" is the consciousness or awareness of shame as a state or condition. Such shame cognition may occur as a result of the experience of shame affect or, more generally, in any situation of embarrassment, dishonor, disgrace, inadequacy, humiliation, or chagrin.^[3]

A condition or state of shame may also be assigned externally, by others, regardless of one's own experience or awareness. "To shame" generally means to actively assign or communicate a state of shame to another. Behaviors designed to "uncover" or "expose" others are sometimes used for this purpose, as are utterances like "Shame!" or "Shame on you!"

Finally, to "have shame" means to maintain a sense of restraint against offending others (as with modesty, humility, and deference) while to "have no shame" is to behave without such restraint (as with excessive pride or hubris).

Shame vs. guilt and embarrassment [link]

Person hiding face and showing posture of shame (while wearing a Sanbenito and coroza hat) in Goya's sketch "For being born somewhere else". The person has been shamed by the Spanish Inquisition.

The location of the dividing line between the concepts of shame, guilt, and embarrassment is not fully standardized.^[4]

According to cultural anthropologist Ruth Benedict, shame is a violation of cultural or social values while guilt feelings arise from violations of one's internal values. Thus, it is possible to feel ashamed of thought or behavior that no one knows about and to feel guilty about actions that gain the approval of others.

Psychoanalyst Helen B. Lewis argued that, "The experience of shame is directly about the self, which is the focus of evaluation. In guilt, the self is not the central object of negative evaluation, but rather the thing done is the focus."^[5] Similarly, Fossum and Mason say in their book Facing Shame that "While guilt is a painful feeling of regret and responsibility for one's actions, shame is a painful feeling about oneself as a person."^[6] Following this line of reasoning, Psychiatrist Judith Lewis Herman concludes that "Shame is an acutely self-conscious state in which the self is 'split,' imagining the self in the eyes of the other; by contrast, in guilt the self is unified."^[7]

Clinical psychologist Gershen Kaufman's view of shame is derived from that of Affect Theory, namely that shame is one of a set of instinctual, short-duration physiological reactions to stimulation.^[8][9] In this view, guilt is considered to be a learned behavior consisting essentially of self-directed blame or contempt, with shame occurring consequent to such behaviors making up a part of the overall experience of guilt. Here, self-blame and self-contempt mean the application, towards (a part of) one's self, of exactly the same dynamic that blaming of, and contempt for, others represents when it is applied interpersonally. Kaufman saw that mechanisms such as blame or contempt may be used as a defending strategy against the experience of shame and that someone who has a pattern of applying them to himself may well attempt to defend against a shame experience by applying self-blame or self-contempt. This, however, can lead to an internalized, self-reinforcing sequence of shame events for which Kaufman coined the term "shame spiral".^[8]

One view of difference between shame and embarrassment says that shame does not necessarily involve public humiliation while embarrassment does, that is, one can feel shame for an act known only to oneself but in order to be embarrassed one's actions must be revealed to others. In the field of ethics (moral psychology, in particular), however, there is debate as to whether or not shame is a heteronomous emotion, i.e. whether or not shame does involve recognition on the part of the ashamed that they have been judged negatively by others. Immanuel Kant and his followers held that shame is heteronomous; Bernard Williams and others have argued that shame can be autonomous.^[10][11] Shame may carry the connotation of a response to something that is morally wrong whereas embarrassment is the response to something that is morally neutral but socially unacceptable. Another view of shame and embarrassment says that the two emotions lie on a continuum and only differ in intensity.

Subtypes [link]

• Genuine shame: is associated with genuine dishonor, disgrace, or condemnation.

• False shame: is associated with false condemnation as in the double-bind form of false shaming; "he brought what we did to him upon himself". Author and TV personality John Bradshaw calls shame the "emotion that lets us know we are finite".^[12]

• Secret shame: describes the idea of being ashamed to be ashamed, so causing ashamed people to keep their shame a secret.^[13]

• Toxic shame: describes false, pathological shame, and Bradshaw states that toxic shame is induced, inside children, by all forms of child abuse. Incest and other forms of child sexual abuse can cause particularly severe toxic shame. Toxic shame often induces what is known as complex trauma in children who cannot cope with toxic shaming as it occurs and who dissociate the shame until it is possible to cope with.^[14]

• Vicarious shame: In the 1990s, psychologists introduced the notion of vicarious shame, which refers to the experience of shame on behalf of another person. Individuals vary in their tendency to experience vicarious shame, which is related to neuroticism and to the tendency to experience personal shame. Extremely shame-prone people might even experience vicarious shame even to an increased degree, in other words: shame on behalf of another person who is already feeling shame on behalf of a third party (or possibly on behalf of the individual proper).

Narcissism [link]

It has been suggested that narcissism in adults is related to defenses against shame^[15] and that narcissistic personality disorder is connected to shame as well.^[16][17] Psychiatrist Glen Gabbard suggested that NPD could be broken down into two subtypes, a grandiose, arrogant, thick-skinned "oblivious" subtype and an easily hurt, oversensitive, ashamed "hypervigilant" subtype. The oblivious subtype presents for admiration, envy, and appreciation a grandiose self that is the antithesis of a weak internalized self which hides in shame, while the hypervigilant subtype neutralizes devaluation by seeing others as unjust abusers.^[16]

Social aspects [link]

This section may contain original research. Please improve it by verifying the claims made and adding references. Statements consisting only of original research may be removed. More details may be available on the talk page. (September 2007)

Shame is considered one aspect of socialization in all societies. According to the anthropologist Ruth Benedict, cultures may be classified by their emphasis on the use of either shame or guilt to regulate the social activities of individuals. Shared opinions and expected behaviours and potential associated feelings of shame are in any case proven to be effective in guiding behaviour of a group or society.

Shame may be used by those people who commit relational aggression and may occur in the workplace as a form of overt social control or aggression. Shaming is also a central feature of punishment, shunning, or ostracism. In addition, shame is often seen in victims of child neglect and child abuse.

Shame campaign [link]

A shame campaign is a tactic in which particular individuals are singled out because of their behavior or suspected crimes, often by marking them publicly, such as Hester Prynne in Nathaniel Hawthorne's The Scarlet Letter. In the Philippines, Alfredo Lim popularized such tactics during his term as mayor of Manila. On July 1, 1997, he began a controversial "spray paint shame campaign” in an effort to stop drug use. He and his team sprayed bright red paint on two hundred squatter houses whose residents had been charged, but not yet convicted, of selling prohibited substances. Officials of other municipalities followed suit. Former Senator Rene A. Saguisag condemned Lim’s policy.^[18]

Despite this criticism, the shame campaigns continued. In January 2005, Metro Manila Development Authority Chair Bayani Fernando announced a shame campaign to target jaywalkers by splashing them with wet rags. Sen. Richard Gordon disagreed with the shame tactic, and Rep. Vincent Crisologo called this approach "martial law tactics". Rep. Rozzano Rufino Biazon argued jaywalkers were being treated like cattle.^[19][20]

See also [link]

• Badge of shame
• Cognitive dissonance
• Lady Macbeth effect
• Name and shame
• Psychological projection
• Shame society
• Slut-shaming

References [link]

Further reading [link]

• Bradshaw, J. (1988) Healing the Shame That Binds You, HCI. ISBN 0-932194-86-9
• Gilbert, P. (2002) Body Shame: Conceptualisation, Research and Treatment. Brunner-Routledge. ISBN 1-58391-166-9
• Gilbert, P. (1998) Shame: Interpersonal Behavior, Psychopathology and Culture. ISBN 0-19-511480-9
• Goldberg, Carl (1991) Understanding Shame, Jason Aaronson, Inc., Northvale, NJ. ISBN 0-87668-541-6
• Hutchinson, Phil (2008) Shame and Philosophy. London: Palgrave MacMillan. ISBN 0-230-54271-9
• Lewis, Michael (1992) Shame: The Exposed Self. NY: The Free Press. ISBN 0-02-918881-4
• Middelton-Moz, J. (1990) Shame and Guilt: Masters of Disguise, HCI, ISBN 1-55874-072-4
• Miller, Susan B. (1996) Shame in Context, Routledge, ISBN 0-88163-209-0
• Morrison, Andrew P. (1996) The Culture of Shame. Ballantine Books. ISBN 0-345-37484-3
• Morrison, Andrew P. (1989) Shame: The Underside of Narcissism. The Analytic Press. ISBN 0-88163-082-9
• Nathanson, D., ed. (1987) The Many Faces of Shame. NY: The Guilford Press. ISBN 0-89862-705-2
• Schneider, Carl D. (1977) Shame, Exposure, and Privacy. Boston: Beacon Press, ISBN 0-8070-1121-5
• Vallelonga, Damian S. (1997) An empirical phenomenological investigation of being ashamed. In Valle, R. Phenomenological Inquiry in Psychology: Existential and Transpersonal Dimensions. New York: Plenum Press, 123-155.

External links [link]

Wikimedia Commons has media related to: Shame

Wikiquote has a collection of quotations related to: Shame

Look up shame in Wiktionary, the free dictionary.

• Sample chapter from Phil Hutchinson's book Shame and Philosophy
• Understanding Shame and Humiliation in Torture
• US Forces Make Iraqis Strip and Walk Naked in Public
• Shame
• Humiliation is Simply Wrong (USA Today Editorial/Opinion)
• Hiding from Humanity: Disgust, Shame, and the Law
• Shame and Psychotherapy
• Shame and Group Psychotherapy
• Sexual Guilt and Shame
• Social usage of shame in historical times

v t e Emotions (list) Emotions Adoration Affection Agony Awe Amusement Anger Anguish Annoyance Anxiety Arousal Attraction Caring Compassion Contempt Contentment Defeat Dejection Depression Desire Despair Disappointment Disgust Ecstasy Embarrassment Empathy Enthrallment Enthusiasm Envy Euphoria Excitement Fear Frustration Grief Guilt Happiness Hatred Homesickness Hope Horror Hostility Humiliation Hysteria Infatuation Insecurity Insult Interest Irritation Isolation Jealousy Loneliness Longing Love Lust Melancholy Neglect Optimism Panic Passion Pity Pleasure Pride Rage Regret Rejection Remorse Resentment Sadness Sentimentality Shame Shock Sorrow Spite Suffering Surprise Sympathy Tenseness Thrill Revenge Wonder Worry Diligence Zest Worldviews Compatibilism Existentialism Fatalism Incompatibilism Metaphysics Nihilism Optimism Pessimism Reclusion Social justice Weltschmerz Source: Parrott, W. (2001), Emotions in Social Psychology, Psychology Press, Philadelphia.