Search

Copyright of Colo-Proctology is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Nietzsche - Studien is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mitteilungen des Deutschen Germanistenverbandes is the property of Vandenhoeck & Ruprecht GmbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Dialectical behavioral therapy for complex posttraumatic stress disorders (DBT-PTSD) is a modular treatment program that was developed at the Central Institute for Mental Health at the University of Heidelberg, Germany in 2005–2021. DBT-PTSD is designed to meet the needs of patients with complex PTSD related to sexual or physical trauma in childhood and adolescence. It is specifically designed for patients suffering from severe emotional dysregulation, persistent self-injury, chronic suicidal ideation, severe dissociative symptoms and a markedly negative self-concept with a high level of guilt, shame, self-loathing and interpersonal problems. To address these different core symptoms, DBT-PTSD combines evidence-based therapeutic strategies: principles, rules, and skills of DBT, trauma-specific cognitive and exposure-based techniques, imaginative interventions and procedures for behavioral change. The treatment program is designed to be carried out in an outpatient (45 weeks) or residential (12 weeks) setting. The results from two randomized controlled trials showed large effect sizes across very different symptom domains and a significant superiority of DBT-PTSD over Cognitive Processing Therapy (CPT). Based on these results, DBT-PTSD is currently a promising evidence-based treatment program for all features of a complex PTSD after sexual abuse in childhood and adolescence. [ABSTRACT FROM AUTHOR]

Counselling and therapy are increasingly about supporting the insecure self and clarifying pressing identity problems. Behind feelings of self-doubt, excessive demands, disorientation and not belonging, we often come across open or hidden issues of shame. At the same time, in the sometimes flashy and distant nature of public productions, in the increasingly harsh and irreconcilable social and political controversies, we experience a kind of "liberated shamelessness" that threatens to endanger respect, tolerance and democratic manners. This article sheds light on the dual role of shame as a guardian and as a potential destroyer of human sense of identity and discusses the diversity of feelings of shame and reasons for shame in their impact on individual and social conflicts. [ABSTRACT FROM AUTHOR]

This article aims to present a culturally plausible reading of Revelation 2–3. This will be done through the use of a social-scientific model focussing on the core values of honour and shame in the ancient Mediterranean world. Before describing this model, the article will present a cursory discussion on the currently received view of Revelation’s genre and Revelation 2–3. It is argued that while the received view provides valuable historical descriptions of the ancient Mediterranean world, this approach is inadequate to bring to the fore the underlying norms and values found in Revelation 2–3. Using the model of honour and shame as a lens through which to read Revelation 2–3, it becomes apparent that these seven letters are filled with honour claims that are either confirmed, challenged or denied. In addition, honour is also ascribed to specific communities, and in some cases, honour is redefined. Intradisciplinary and/or interdisciplinary implications: Reading Revelation 2–3 through social-scientific models engages critically with the traditional approach to these texts, and provides a culturally sensitive and responsible reading thereof. This reading further promotes a constructive engagement with cross-cultural anthropology.

Copyright of Bundesgesundheitsblatt - Gesundheitsforschung - Gesundheitsschutz is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the Amnon–Tamar narrative in 2 Samuel 13:1–22 in the light of the psychological effects of rape in Enugu State, Nigeria. 2 Samuel 13:1–22 is an exposition on the tragic assault meted out on Tamar by his half-brother Ammon. Sexual violence, especially, rape is one of the social problems that is ravaging the people of Enugu state. The pericope of the Amnon–Tamar narrative in 2 Samuel 13:1–22 has been studied by so many Old Testament researchers; however, none has studied the narrative in the context of rape and its psychological effects in Enugu State. The article employs the synchronic aspect of narrative analysis in the study of 2 Samuel 13:1–22 and phenomenological design in the contextual framework. The data were mainly collected from secondary sources, which were then thematically analysed. Emergent themes from the pericope revealed loneliness, rejection, frustration, helplessness and depression. The findings of this study further showed that rape carries psychological effects such as identification, mistrust, withdrawal, suicidal tendency, the shame of stigmatisation, negative impact fixation, post-traumatic disorder, depression, fear and anger. It is obvious that David’s insensitivity towards Ammon’s sexual urge on Tamar aided his son to take advantage of his father’s parental flaw to rape Tamar, his half-sister. Intradisciplinary and/or interdisciplinary implications: This article is a contribution to theology and ethics. It investigated the psychological effects that Tamar suffered during and after her rape experience and used it to interrogate the psychological effects that rape victims in Enugu State suffer. Therefore, the article provides a lucid response to the problem of rape and its psychological effects.

This article examines Proverbs 3:31–35 in the exam malpractice crisis ravaging secondary schools in Nigeria. Proverbs 3:31–35 has the central thesis of the call to avoid the company of evildoers and the blessings of going on the right path. Scholars have approached the issue of examination malpractice from an economic, social and psychological lens. In this study, the Old Testament was used as the lens for tackling the situation. This is a qualitative study using the rhetorical method. The data were obtained from the Bible, Bible commentaries, gazettes, journal articles and other periodicals. Emerged themes include: (1) warning not to join bad people; (2) consequences of the warning and (3) end point of one’s decision. Exam misconduct reflects deeper societal concerns such as corruption, weak regulatory enforcement and the temptation to succeed at any cost. Intradisciplinary and/or interdisciplinary implications: Proverbs 3:31–35 has shown that the increasing number of graduates who cannot defend their certificates and corruption is caused by the blatant and obscene nature of exam malpractice in Nigeria. Old Testament and Practical Theology were implicated in the study.

Although the emotion of shame can strongly influence human behavior and trigger destructive behaviors, it still receives too little attention in educational practice and research. This article therefore focuses on the experience of shame at school, with special attention to situations of shame at school from the perspective of university students. In addition to an insight into theory and the state of research on shame in school, a pilot study is presented in which students (n = 108) reconstruct school shame situations by writing them down. It is shown that the visibility of performance-related flaws (e. g., making mistakes) and nonperformance-related flaws (e. g., one's own appearance) is associated with shame experiences among students. These flaws are also used by classmates and teachers to discredit students. Furthermore, being the unwanted focus of attention or perceiving toomuch closeness or distance (in the form of being excluded by classmates) to others can be associated with shame. [ABSTRACT FROM AUTHOR]

The article is dedicated to ways of dealing with shame in the context of sex education on the social media platform TikTok. For this purpose, a video of a far-reaching sex education channel on the topic of female ejaculation/squirting is reconstructed with the method of objective hermeneutics. As a structural moment, the ambiguity of the sexual educator's self-presentation is worked out, which appears inconspicuous and conspicuous, personal and impersonal, infantile and adult, playful and serious, professional and unprofessional as well as scientific and unscientific. In dealing with sexual shame, a specific relationship between thematization and dethematization can be reconstructed. The de-shaming of female ejaculation or squirting is achieved, among other things, through reference to statistical normality, the provision of scientific language and a simplified differentiation from urine. At the same time ejaculation/squirting remains framed as a rather passive event, which undermines the intended valorization as potency. In addition, behind themanifest relief, the motif of a latent compulsion for freedom from shame was revealed. [ABSTRACT FROM AUTHOR]

In the context of the practice of and development of theories for men's counseling, the relationship between shame and masculinity(s) has not been adequately recognized so far, although the emotion-theoretical potency of shame and embarrassment formaintaining and enforcing (hegemonic) notions of masculinity, but also their transformation potential, appear to be highly relevant. This text would like to draw attention to this and provide impulse for the theory and practice of men's counseling. For this purpose, the discourse on shame and an understanding of men's counseling will be briefly outlined. Following this, the link between male* socialization, subjectification and its management as well as invocations of masculinity(s) in the context of shame and embarrassment as well as their processing will be discussed. Based on this, the implications on counseling, the potential but also the barriers for counselors and clients, as well as reflection aspects for counselor' shame awareness and expertise will be analyzed. [ABSTRACT FROM AUTHOR]

Shame occurs in diverse situations: when norms and values are suffocated, when individuals are seen as they don't want to be seen, but also in the context of the naked body und sexuality. If sexuality is guarded by rigid moral norms, those fields overlap. But do people who value sex as something positive also experience shame and if so inwhich regard? To answer this question, seven interviews with people fromsex-positive communities were conducted and analyzed via Thematic Analysis. Seven topics were worked out: evaluation, moral standards, body shame, sexuality being visible, disgust, construction and deconstruction of shame and elevation of shame. A shift of moral values in this community can be observed, however, the sexual act itself, if noticed by uninvolved others, is still experienced as shameful. I discuss if potential disgust of the other plays a role and if sexuality itself is a way to overcome shame und disgust. [ABSTRACT FROM AUTHOR]

The article examines the relationship between poverty and subjective agency. It argues that experiences of disregard play a crucial role in this. People in poverty often undergo humiliations that undermine their self-conception and worldview. They begin to devalue their own situation and develop a sense of shameful self-contempt. This shame leads to resignation, demoralization, and passivity. The article elucidates the theoretical underpinnings of this argument and connects them with empirical cases. It is demonstrated that poverty not only leaves the impression of a blocked future but also brings with it a sense of social exclusion and detachment. In this context, the significance of social recognition and its influence on the constitution of the experiencing subject is emphasized. At the same time, the results also highlight that experiences of shame in poverty do not necessarily lead to self-contempt but can also lead to rebellion and resistance. [ABSTRACT FROM AUTHOR]

This article addresses a desideratum in the current research landscape, namely the (qualitative) empirical investigation of shaming as a (symbolic) act of violence in institutional teaching-learning settings of schools. A psychotherapist's memoir of her own experiences of shaming in the classroom is used for a depth hermeneutic analysis. Through the analysis of the data material, it becomes clear how students use their sexuality to violently shame a teacher. In the reflexive dealing with the remembered shaming, an inner-psychic conflict (guilt versus sadistic lust) of the former student arises, which finally comes to a head in the narrator's self-shaming. [ABSTRACT FROM AUTHOR]

Shame can be understood as a mediator between individual feelings and societal conditions. In our contribution, we pose the question of how shame becomes effective in power relations and, drawing on Bourdieu's critical sociology of power, focus on two different, albeit intertwined, symbolic power relations: class and racism. How are racism and class mediated in, through and with shame? What is the role of shame in these relations? To address these questions, we refer to two interdisciplinary research projects: A qualitative-empirical study on social and educational upward mobility and a theoretical study on dealing with shame in civic education. Building on this, we reconstruct three facets of shame in the context of symbolic relations of violence: Shame as a hinge of (re)production (1), shame as inherently linked with shame defense mechanisms (2) and shame as a quality of attunement (3). The article ends with an outlook on further questions regarding the political-social situation of shame. [ABSTRACT FROM AUTHOR]

The article "Editorial" in the Journal of Psychology deals with the topic of shame and its significance in the field of emotion psychology. Shame is described as a feeling that occurs when we negatively evaluate ourselves or our actions. The article mentions various books that deal with the topic of shame. It is emphasized that shame can occur in different situations and is closely related to social norms and identity. The article addresses various aspects of shame and humiliation in the context of school, sexuality, and male socialization. The importance of a holistic approach to shame and humiliation is emphasized. [Extracted from the article]

Copyright of Perspektive Mediation is the property of Verlag Oesterreich GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Zeitschrift für Kulturwissenschaft is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

ChatGPT – a large language model – recently passed the U.S. bar exam. The startling rise and power of generative artificial intelligence (AI) systems such as ChatGPT lead us to consider whether and how more specialized systems could be used to overcome existing barriers to the legal system. Such systems could be employed in either of the two major stages of the pursuit of justice: preliminary information gathering and formal engagement with the state’s legal institutions and professionals. We focus on the former and argue that developing and deploying publicly funded AI legal advisors can reduce economic and shame-based cultural barriers to the information-gathering stage of pursuing justice.

Shame is an omnipresent, yet difficult to study emotion that is reluctantly experienced and often tabooed. The analysis of the selected works by German authors of Polish origin, Adam Soboczynski, Alice Bota, Alexandra Tobor and Emilia Smechowski, allows one to conclude that the socially and culturally shaped feeling of shame is presented there as an existential experience in the migration process. Against the backdrop of resettler emigration from Poland to Germany in the 1980s, the texts show moments of self-reflection by literary figures before an internalised alien observer whose system of norms and values they at least partially recognise. The literary representation of shame includes the representation of manifold causes of shame (stigmatising origin, social position, violation of norms) as well as short- and long-term effects of the experienced degradation on the migrants’ self-image and behaviour.

This article compares Sartre's and Blumenberg's theoretical approaches to the phenomena of shame and human attention, especiallywith reference to Sartre's ontological and Blumenberg's anthropological notion of visibility. In Sartre's ontological view, our visibility as such gives rise to shame whereas Blumenberg maintains that this phenomenon can be adequately dealt with only with respect to specific (and contingent) anthropological conditions. Consequently, Blumenberg's post-phenomenological philosophy of human visibility does not proceed any longer 'back to the things themselves'. Instead, it draws on anthropological descriptions of what it means to become visible in our mundane existence. In this respect, everything depends on our attention and on our attention to attention as such. [ABSTRACT FROM AUTHOR]

The article offers a new solution to the unexpected occurrence of -θ-, rather than **-τ-, in οἶσθα 'you know' < *uoid-th2e. It is proposed that this form first became *woitsta, as expected, and then underwent the same development as seen in *pst > *phsth (> phth, cf. *seps-tos > ἑφθός 'boiled') and *kst > *khsth (> khth, cf. *h1eḱs-tos > ἐχθός 'outside'), i. e. *tst > *thsth, before losing the first stop of the cluster. The isolation of the ending -θα meant that there was no source for restoration, unlike in all other cases of *tst (e. g. ἴσ-τε 'you (pl.) know', ἄισ-τος 'unseen'). Incidentally, the proposed sound law by which all voiceless stops in TsT-clusters, including those which were later simplified to sT, were aspirated by *s also allows us to straightforwardly trace ἔσχατος 'uttermost' back to *h1eḱs (*ἔξ-κατος > *ἔχσχατος > ἔσχατος), to consider the possibility that ἐσθίω 'to eat' was based on the 3sg.pres. *h1ed-ti 'eats' > *ἔσθι rather than on the imperative, and to connect the word group of αἰσχρός 'causing shame' < *h2eid-sk- with that of αἰδώς 'shame' < *h2eid-. [ABSTRACT FROM AUTHOR]

The article describes the book "Natural Shame" by Johann Schneider, in which he examines the phenomenon of shame and distinguishes it from pathological shame. Schneider uses transactional analysis concepts to explain the complex dynamics of shame. He emphasizes the importance of shame for personality development and highlights dysfunctional patterns of shame. The book includes case studies and interventions for resolving shame processes. It is recommended for those interested in various fields of transactional analysis. [Extracted from the article]

The article "Spaces of Reason?: Educational-Theoretical Stimuli in the Thinking of Jörg Ruhloff" deals with the thinking of the educator Jörg Ruhloff. The author reflects on the difficulty of giving an appropriate eulogy for Ruhloff and emphasizes the importance of listening and responding in a conversation. The article deals with Ruhloff's educational-theoretical ideas and the significance of the question of validity in skeptical-transcendental critical thinking. It is emphasized that addressing these questions can provide important insights into neglected perspectives in current educational-theoretical research. The text also discusses the importance of contextualization and legitimacy in education and the role of shame in educational processes. It is argued that shame is a crucial turning point in educational processes and can be considered as an anthropological condition. The text emphasizes the importance of reason and the need to recognize the limits of one's own knowledge without instrumentalizing the pain of shame. It is also noted that reason is often neglected and that shame offers a way to recognize the inadequacy of one's own thinking and to respect the social interdependence of our striving for knowledge. The text also includes a list of books and articles on various topics, including educational theory, reason, criticism, and pedagogy. [Extracted from the article]

Abomination does not appear in the earliest legal collection (Covenant Code) but in Deuteronomy and Deuteronomistic literature, it refers to what is incompatible with YHWH both cultically and ethically in order to maintain the uniqueness of the holy YHWH in the cult and of Israel amongst its neighbours. Abomination is also not used in priestly literature but only in the youngest of the legal collections (Holiness Code). The prohibition of male-male sexual intercourse in Lev 18:22 and 20:13 should be read contextually by relating it to its specific literary and theological-ethical context and not just accepting it as an unconditional legal instruction in general. It is rather a parenetic call to guard against incest as a shaming act that damages the honour of a family. It also entails the rhetorical appeal to the holiness and honour of YHWH as motivation for regulating sexual relations in the family in terms of procreation—procreation not as a timeless creational order but a contextually informed concept that strikes a balance between holiness and honour as well as defilement and shame, informed by the introductory focus on atonement in Lev 16, the reading of Lev 18 during Yom Kippur and the centrality of love for the neighbour and stranger in Lev 19. https://doi.org/10.17159/2312-3621/2023/v36n1a8

The paper is aimed at providing general outlines of the more than two-century history of the theory of moral sanctions. It rests on a thesis about unity of all disciplines studying morality. The aim of the paper has been achieved trough an analysis of how some basic concepts were borrowed and basic ideas were transformed. The first tradition links moral sanctions with public condemnation. Some of its adherents simply identified public condemnation with moral sanction. This opinion prevailed until the middle of the XXth century. Later it was suggested that a sanction becomes genuinely moral only when a transgressor herself is sensitive to condemnation because she recognizes that she deserves it and feels shame, guilt or remorse. It means that an external side of the sanction has to be complemented by an internal one. The first tradition presupposes a deep and thorough analysis of an external side of the moral sanction, i.e. various forms of sanctioning behavior (avoidance, censure, denunciation, reproach, scolding etc.) The second tradition was initiated by J.S. Mill and H. Sidgwick, it includes among moral sanctions the very negative emotions of self-appraisal. For adherents of this tradition, model and most important moral sanctions are internal: guilt and remorse. Characteristics of internal (autonomous) and external (heteronomous) sanctions were established in the XXth century anthropology. Later this distinction became current in the contemporary ethics.

The article "Reread" introduces the book "Transactional Analysis - Emotions and Substitute Emotions in Relationships" by Fanita English. The book presents important concepts of transactional analysis that are relevant both in theory and in practice. It addresses various topics such as the application of transactional analysis, changing the basic attitude of the script, shame and social control, substitute emotions and genuine emotions, as well as psychological games. The book provides a comprehensive insight into the concepts and models of transactional analysis and their application in relationships. The article summarizes various chapters of the book and emphasizes the importance of a respectful and mindful therapy. [Extracted from the article]

Copyright of Colloquia Germanica Stetinensia is the property of University of Szczecin Press / Wydawnictwo Naukowe Uniwersytetu Szczecinskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

After a phase of founding and arrangement in the sixties and seventies the demand for analytic group-psychotherapy decreased in the middle of the eighties and in the beginning of the nineties. The author links this development to the rupture of the epoch in the sixties and seventies – described by the sociologist Andreas Reckwitz – and to the increase of the late modern cultural ideal of the (limitless) self-unfolding and the self-optimisation. It is illustrated, how this cultural ideal gives specially people with a narcissistic vulnerability the possibility for docking to, and inverse, how the stabilisation of this cultural ideal just is carried out from these people. The overburdening of the subjects with their psychical and physical manifestations, resulted of this context, is illustrated. The affect of shame is looked as the central and leading affect for the society of the limitless self-unfolding. For the author it is a substantial reason for the reduction of the demand for an analytic group-therapy. Against this trend the author highlights the rising neccessity of the therapeutic (and non-therapeutic) application of the group-analysis in our late modern society. He represents the analytic therapy group as an important space, in which social and individual conflicts, also in the domain of social and individual ideals, are experienced as reciprocal influencing and as workable in a group-analytic process. The importance of the non-therapeutic group-analytic activity is illustrated in the last section in the context of the many phenomenons of disruption and splitting in the society. [ABSTRACT FROM AUTHOR]

Copyright of Soziale Passagen is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Aim: This article is part of the EKB-study which explores lived crisis and treatment experiences of mental health professionals in Berlin and Brandenburg. It addresses the disclosure of mental health workers' lived experiences in their workplace., Method: An online survey was conducted among 182 mental health professionals, containing questions on disclosure of lived experiences. Data were analyzed descriptively and analytically., Results: Participants reported disclosure mainly to supervisors and affiliated colleagues. Experiences were mostly positive, with severe negative exceptions. Central motives against disclosure were fear of vulnerability, fear of compromising professional identity, and shame., Conclusions: Disclosure of lived crisis experiences is not always the proper strategy for mental health professionals. Disclosure may be a means of reducing public and internalized stigma., Competing Interests: Die Autorinnen/Autoren geben an, dass kein Interessenkonflikt besteht., (Thieme. All rights reserved.)

Despite the dawn of a non-racial democracy, many black people still experience public life as being treated as the ‘underdog’ (Canis Africanis as ostracised dog). Within the demeaning pigmentocratic categorisation of ‘white’ and ‘black’, the post-apartheid euphoria seems to become merely an artificial slogan denying undergirding racial polarisations. The phenomenon of ‘shameful disgrace’, as articulated by, inter alia, the novel of J.M. Coetzee, is critically researched. The metaphor of Cruella de Vil is used to analyse the legacy of the apartheid ideology and the impact on self-blame. The following question is posed: Is the predicament of shameful disgrace, due to the long-term impact of the ideology of apartheid, an inevitable curse that will accompany the existence of all South African citizens while trying to live together? Is there no remedy for shame and disgrace within the parameters of pastoral care? A literature research, by means of a critical analysis and pastoral hermeneutic, has been performed. It is proposed that the notion of Christ as divine ‘underdog’ (dying outside the walls of the religious establishment under Roman imperialism) brings about a theology of destigmatisation in order to start thinking beyond racial categories. Spiritual healing is about self-grace (new identity) as exponent of ‘amazing grace’. A theopaschitic paradigm can help to interpret the intriguing dynamics of shameful disgrace from a Christological perspective: the spiritual healing of a divine substitutional form of disgrace. Contribution: The article contributes to analysing the complexity of shame within pastoral caregiving and the implication thereof on God-images in pastoral theology.

The experience of shame, in contrast to the experience of guilt, is described as a wounded self-image. The experience of cold touch in contrast to related contact is named as the cause. Examples from different pedagogical fields of action are used to illustrate the related contact. In the overcoming of shame in related contact, the self is strengthened and a developmental task towards self-acceptance and self-worth is seen. Shame can be maintained through internalization of external humiliation through loss of contact in relationship. Then there is a lack of courage for appropriate self-definition. Defensive strategies that prevent learning are presented, and forms of learning support are named that are antithetical to the shame process and strengthen the self in the other person and his or her readiness for active learning. Emotional competence is seen as the key to overcoming shame. [ABSTRACT FROM AUTHOR]

The paper focuses on violence, claiming that it is not action, but silence and inaction that become “murderous”, given that we are forced into a permanent and impossible process of choosing between responsibility for the other and the possibility of responding to a call for help. Still, this position is not final and the author offers certain alternative strategies, such as rebellion, goodness, critique and shame.

Copyright of Germanistik in der Schweiz is the property of Schwabe Verlag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Germanistik in der Schweiz is the property of Schwabe Verlag and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

While shame is often cast in a negative light as a response accompanied by destructive forces in modern culture, this article examines a different phenomenon and argues that shame plays an important positive role for post-exilic returnees in Ezra/Nehemiah. Shame can be progressive and edifying if it is oriented in the right direction. This article surveys key shame terms in Ezra/Nehemiah by examining בושׁ I in Ezra 8:22, בושׁ I and כלם in Ezra 9:6-7, חרפה in Neh 1:3; 2:17 and בוזה in Neh 3:36 (Eng. 4:4) for their semantics and concludes that shame plays a positive role in social control for the post-exilic returnees. Shame, in each of these cases, motivated the people of God not for bad but for good; it contributed to the rebuilding of the temple of the Lord, the rebuilding of the wall, and the restoration of a holy people to the Lord in the midst of fierce opposition.

For this article, I have drawn from a project "Looking at Our Own History Book: Exploring Through the Stories of Aboriginal Women the Relationship Between Shame and the Problems with Alcohol", which I undertook in partnership with Aboriginal Australian counsellors, community workers, and women with whom they had worked. I conducted my research in urban and regional areas of Victoria, Australia from 2014-2017. In the article, I describe how listening to the women's first-hand accounts of practices associated with settler-colonisation impacted me, as researcher—both emotionally and in terms of my professional and social identity—and how the telling of their stories, particularly in relation to the concept of "shame", impacted how the women saw themselves. Approaching the research process as a shared act of becoming, the article adds to our understanding of how self-conscious emotions such as shame contribute to the problems researchers working in the area investigate, and provides a different approach to how they might best be addressed.

While the oracles against Tyre are often understood in terms of Tyre’s political and economic relationship with Judah and advocate a sovereign God who oversaw the destiny of foreign powers, this article explores the oracles against Tyre, particularly Ezek 28:1–19, from the perspective of honour and shame in an ancient Mediterranean context. It finds that the rhetoric of the contrasting notion of honour and shame plays an important role in understanding the rise and fall of the king of Tyre in Ezek 28:1–19. The fluctuation of honour and shame with regards to the Adamic identity of the king of Tyre in the passage serves to enhance in a forceful and sarcastic way the reality of the king’s mortal human fate. I propose that the purpose of this oracle, in light of the honour/shame rhetoric, is to address the suffering Israelites in exile with comfort and assurance in that crucial moment of history. https://doi.org/10.17159/2312-3621/2021/v34n3a11

The text examines two core emotions - fear and shame - and how they shape the affective and social dynamic in relation to the Macedonian “name issue.” Both fear and shame are analyzed through phenomenological approach and in relation to other affects and as core affects that also enable social polarization. Polarization is explained through two Gestalt concepts: polarities and fixed gestalts that serve to analyze the phenomenon that results in exclusionary and divisionary types of thinking and behavior into two blocs - “us” vs “them.” The intersubjectivity is taken to be one of the core conditions of the social field that shape its dynamic as a crucial argument towards the need for overcoming polarized and dichotomized logic of understanding social and political polarization. The analysis shows that fear and shame create a rhizomatic pattern that connects different affects binding together and creating complex structures of behavioral responses and intersubjective space. Enacted through discourse, those affects shape the Macedonian social body as wounded by fear, anxiety, shame, hate, anger and trauma, all of which constitute experience of parlous precarity. Those experiences could not be reduced to binary positions, but they create multiplicity. Author(s): Ana Blazheva Title (English): Macedonian Affective Rhizome: Fear and Shame in the Case of the Macedonian “Name Issue” Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 16, No. 1-2 (Summer - Winter 2019) Publisher: Institute of Social Sciences and Humanities - Skopje Page Range: 92-99 Page Count: 8 Citation (English): Ana Blazheva, “Macedonian Affective Rhizome: Fear and Shame in the Case of the Macedonian ‘Name Issue,’” Identities: Journal for Politics, Gender and Culture, Vol. 16, No. 1-2 (Summer - Winter 2019): 92-99.

Copyright of Der Hautarzt is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the second half of the twentieth century, the Zurich Children’s Hospital (Kispi) developed into an internationally renowned treatment center for »intersexuality.« Children with ambiguous body-sexual characteristics were given there a clearly male or female identification by means of surgical interventions and/or hormone therapies. This study examines the question of how medical and family communication shaped the (narrated) experience of »intersex« treatments. Our analysis is based on nine oral history interviews with former Kispi patients. We show that communication in connection with the treatments was semi-tabooing and directive. We discuss the mode of communication in its social and medical-historical conditions (tabooing of the clitoris and »intersex,« paternalistic relationship between doctors and patients, concealment of »intersex« diagnoses as a doctrine), examine its biographical effects (ignorance of one’s own body, feelings of shame, stigmatization) and address individual processing strategies (breaking taboos, acquisition of knowledge). [ABSTRACT FROM AUTHOR]

The books by Annie Ernaux and Didier Eribon can be interpreted as testimonies of the struggle for belonging. With their rich descriptions of growing up in poverty, of shame and degradation, they make an important contribution to the analysis of orders of belonging. Educational institutions play a significant role in this. In this way, Ernaux and Eribon shed light on the mechanisms through which belonging is created or denied. [ABSTRACT FROM AUTHOR]