This volume combines empirical research-based and theoretical perspectives on shame in cultural contexts and from socio-culturally different perspectives, providing new insights and a more comprehensive cultural base for contemporary research and practice in the context of shame. It examines shame from a positive psychology perspective, from the angle of defining the concept as a psychological and cultural construct, and with regard to practical perspectives on shame across cultures. The volume provides sound foundations for researchers and practitioners to develop new models, therapies and counseling practices to redefine and re-frame shame in a way that leads to strength, resilience and empowerment of the individual.

Each essay in this volume provides a cultural perspective on shame. More specifically, each chapter focuses on the question of how culture can differentially affect experiences of shame for members of that culture. As a collection, this volume provides a cross-cultural perspective on shame, highlighting the various similarities and differences of experiences of shame across cultures. In Part 1, each contributor focuses primarily on how shame is theorized in a non-English-speaking culture, and address how the science of shame ought to be pursued, how it ought to identify its object of study, what methods are appropriate for a rigorous science of shame, and how a method of study can determine or influence a theory of shame. In Part 2, each contributor is primarily concerned with a cultural practice of shame, and addresses how shame is related to a normative understanding of our self as a person and an individual member of a community, how culture and politics affect the value and import of shame, and what the relationship between culture and politics is in the construction of shamed identities. Cultural Perspectives on Shame will be of interest to scholars and advanced students working in cross-cultural philosophy, philosophy of emotion, moral psychology, and the social sciences.

Shame is one of the most stigmatized and stigmatizing of emotions. Often characterized as an emotion in which the subject holds a global, negative self-assessment, shame is typically understood to mark the subject as being inadequate in some way, and a sizable amount of work on shame focuses on its problematic or unhealthy aspects, effects, or consequences. Interdisciplinary Perspectives on Shame reorients readers to a more balanced understanding of what shame is, as well as its value and social function. The contributors recognize shame as a complex, richly layered, conscious or unconscious phenomenon, and the collection offers an understanding of how theories of shame can help or hinder us in understanding ourselves, others, and the world around us. It also highlights how a diverse range of perspectives on shame can enlighten our understanding of both the positive and negative aspects of this powerful emotion. Edited by Cecilea Mun, these chapters by an international group of scholars reflect a broad range of methods, disciplinary perspectives, and both theoretical and practical concerns regarding shame.

This book provides new ideas on how to work with and constructively transform shame on a theoretical and practical level, and in various socio-cultural contexts and professions. It provides practical guidelines on dealing with shame on the basis of reflection, counselling models, exercises, simulations, specific psychotherapeutic approaches, and auto-didactical learning material, so as to transform shame from a negatively experienced emotion into a mental health resource. The book challenges theorists to adopt an interdisciplinary stance and to think “outside the box.” Further, it provides practitioners, such as coaches, counsellors, therapists, trainers and medical personnel, with practical tools for transforming negative experiences and emotions. In brief, the book shows practitioners how to unlock the growth potential of individuals, teams, and organisations, allowing them to develop constructively and positively.

Many Asians are drowning in shame and addictions with no way out. Is this any different from a traditional Westerner? I would say very much so. Shame is embedded in the Asian way of thinking, behaving, and interacting. If you do not understand the cultural history of shame and its underpinnings, then you will have a hard time understanding the mindset of typical Asians, let alone the stranglehold of shame in their midst. This book is written especially for Asian Christians as God's unconditional love is hard for many Asians to understand because of the shame that binds them. This book is to help you get to the heart of Asian Shame and some of the associated behaviors and addictions that result from a culture that inhibits healthy emotional expression. If you want healthy Christianity among Asians, you need to understand how to recognize and break this cultural cycle of shame that has shackled millions of Asians to fall prey to the vices of gambling, infidelity, sex, out-of-control spending, over-eating, and other addictive behaviors.

Timely and authoritative, this volume reviews the breadth of current knowledge on the self-conscious emotions and their role in psychological and social functioning. Leading investigators approach the subject from multiple levels of analysis, ranging from basic brain mechanisms to complex social processes. Chapters present compelling advances in understanding research on the most fundamental self-conscious emotions: embarrassment, guilt, humiliation, pride, and shame. Addressed are neural and evolutionary mechanisms, developmental processes, cultural differences and similarities, and influences on a wide array of social behaviors and personality processes. A unique chapter on assessment describes and evaluates the full range of available measures.

Is shame social? Is it superficial? Is it a morally problematic emotion? Researchers in disciplines as different as psychology, philosophy, and anthropology have thought so. But what is the nature of shame and why are claims regarding its social nature and moral standing interesting and important? Do they tell us anything worthwhile about the value of shame and its potential legal and political applications?In this book, Julien A. Deonna, Raffaele Rodogno, and Fabrice Teroni propose an original philosophical account of shame aimed at answering these questions. The book begins with a detailed examination of the evidence and arguments that are taken to support what they call the two dogmas about shame: its alleged social nature and its morally dubious character. Their analysis is conducted against the backdrop of a novel account of shame and ultimately leads to the rejection of these two dogmas. On this account, shame involves a specific form of negative evaluation that the subject takes towards herself: a verdict of incapacity with regard to values to which she is attached. One central virtue of the account resides in the subtle manner it clarifies the ways in which the subject's identity is at stake in shame, thus shedding light on many aspects of this complex emotion and allowing for a sophisticated understanding of its moral significance.This philosophical account of shame engages with all the current debates on shame as they are conducted within disciplines as varied as ethics, moral, experimental, developmental and evolutionary psychology, anthropology, legal studies, feminist studies, politics and public policy.

The Bible tells us what to believe––the gospel. Did you know it also shows how to contextualize the gospel? In One Gospel for All Nations, Jackson Wu does more than talk about principles. He gets practical. When the biblical writers explain the gospel, they consistently use a pattern that is both firm and flexible. Wu builds on this insight to demonstrate a model of contextualization that starts with interpretation and can be applied in any culture. In the process, he explains practically why we must not choose between the Bible and culture. Wu highlights various implications for both missionaries and theologians. Contextualization should be practical, not pragmatic; theological, not theoretical.

Winner of the 2018 American Board and Academy of Psychoanalysis (ABAPsa) prize for best Edited book Temporality has always been a central preoccupation of modern philosophy, and shame has been a major theme in contemporary psychoanalysis. To date, however, there has been little examination of the critical connection between these core experiences. Although they deeply implicate each other, no single book has focused upon their profound interrelationship. Temporality and Shame highlights the many dimensions of that reality. A core point of this book is that shame can be a teacher, and a crucial one, in evaluating our ethical and ontological position in the world. Granting the fact that shame can be toxic and terrible, we must remember that it is also what can orient us in the difficult task of reflection and consciousness. Shame enables us to become more fully present in the world and authentically engage in the flow of temporality and the richness of its syncopated dimensionality. Such a deeply honest ethos, embracing the jarring awareness of shame and the always-shifting temporalities of memory, can open us to a fuller presence in life. This is the basic vision of Temporality and Shame. The respective contributors discuss temporality and shame in relation to clinical and theoretical aspects of psychoanalysis, philosophy, anthropology, and genocide, as well as the question of evil, myth and archetype, history and critical studies, the ‘discipline of interiority’, and literary works. Temporality and Shame provides valuable insights and a rich and engaging variety of ideas. It will appeal to psychotherapists and psychoanalysts, philosophers and those interested in the basic philosophical grounds of experience, and anthropologists and people engaged in cultural studies and critical theory.

The world is looking East. Whilst in the West psychoanalysis is fighting to maintain its position among the other therapies in a society which has less time for introspection and self-reflective thought, in Asia a new frontier is opening up: we are witnessing a surge of interest for psychoanalysis among the mental health professionals and among the younger generations, interest which is articulated and nuanced differently in the different Asian countries. In Asia and particularly in India, Japan, South Korea, Taiwan and China, the development of psychoanalysis reflects separate socio-political historical contexts, each with a rich cultural texture and fuelled by the interest of a new generation of mental health professionals for psychoanalysis as a therapeutic method.