Search results for 'shame' (try it on Scholar)

718 found
Order:
See also:
  1. Lisa Guenther (2012). Resisting Agamben: The Biopolitics of Shame and Humiliation. Philosophy and Social Criticism 38 (1):59-79.
    In Remnants of Auschwitz , Giorgio Agamben argues that the hidden structure of subjectivity is shame. In shame, I am consigned to something that cannot be assumed, such that the very thing that makes me a subject also forces me to witness my own desubjectification. Agamben’s ontological account of shame is problematic insofar as it forecloses collective responsibility and collapses the distinction between shame and humiliation. By recontextualizing three of Agamben’s sources – Primo Levi, Robert Antelme (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  2.  20
    Jack Reynolds (2016). Philosophy’s Shame: Reflections on an Ambivalent/Ambiviolent Relationship with Science. Sophia 55 (1):55-70.
    In this paper, I take inspiration from some themes in Ann Murphy’s recent book, Violence and the Philosophical Imaginary, especially her argument that philosophy’s identity and relation to itself depends on an intimate relationship with that which is designated as not itself, the latter of which is a potential source of shame that calls for some form of response. I argue that this shame is particularly acute in regard to the natural sciences, which have gone on in various (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  3. Lisa Guenther (2011). Shame and the Temporality of Social Life. Continental Philosophy Review 44 (1):23-39.
    Shame is notoriously ambivalent. On one hand, it operates as a mechanism of normalization and social exclusion, installing or reinforcing patterns of silence and invisibility; on the other hand, the capacity for shame may be indispensible for ethical life insofar as it attests to the subject’s constitutive relationality and its openness to the provocation of others. Sartre, Levinas and Beauvoir each offer phenomenological analyses of shame in which its basic structure emerges as a feeling of being exposed (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   3 citations  
  4.  7
    Jack Reynolds (2016). Philosophy’s Shame: Reflections on an Ambivalent/Ambiviolent Relationship with Science. Sophia 55 (1):55-70.
    In this paper, I take inspiration from some themes in Ann Murphy’s recent book, Violence and the Philosophical Imaginary, especially her argument that philosophy’s identity and relation to itself depends on an intimate relationship with that which is designated as not itself, the latter of which is a potential source of shame that calls for some form of response. I argue that this shame is particularly acute in regard to the natural sciences, which have gone on in various (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  5. Alison Bailey (2011). On White Shame and Vulnerabiltiy. South African Journal of Philosophy 30 (3):472-483.
    In this paper I address a tension in Samantha Vice’s claim that humility and silence offer effective moral responses to white shame in the wake of South African apartheid. Vice describes these twin virtues using inward-turning language of moral self-repair, but she also acknowledges that this ‘personal, inward directed project’ has relational dimensions. Her failure to explore the relational strand, however, leaves her description of white shame sounding solitary and penitent. -/- My response develops the missing relational dimensions (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  6.  38
    Julien Deonna, Fabrice Teroni & Raffaele Rodogno (2011). In Defense of Shame. Oxford University Press.
    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 Deonna, Raffaele Rodogno, and Fabrice Teroni propose an original (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   6 citations  
  7. Fabrice Teroni & Otto Bruun (2011). Shame, Guilt and Morality. Journal of Moral Philosophy 8 (2):223-245.
    The connection between shame, guilt and morality is the topic of many recent debates. A broad tendency consists in attributing a higher moral status and a greater moral relevance to guilt, a claim motivated by arguments that tap into various areas of morality and moral psychology. The Pro-social Argument has it that guilt is, contrary to shame, morally good since it promotes pro-social behaviour. Three other arguments claim that only guilt has the requisite connection to central moral concepts: (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  8. Julien A. Deonna & Fabrice Teroni (2008). Differentiating Shame From Guilt. Consciousness and Cognition 17 (4):1063-1400..
    How does shame differ from guilt? Empirical psychology has recently offered distinct and seemingly incompatible answers to this question. This article brings together four prominent answers into a cohesive whole. These are that (a) shame differs from guilt in being a social emotion; (b) shame, in contrast to guilt, affects the whole self; (c) shame is linked with ideals, whereas guilt concerns prohibitions and (d) shame is oriented towards the self, guilt towards others. After presenting (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  9.  11
    Majid Ghorbani, Yuan Liao, Sinan Çayköylü & Masud Chand (2013). Guilt, Shame, and Reparative Behavior: The Effect of Psychological Proximity. [REVIEW] Journal of Business Ethics 114 (2):311-323.
    Research has paid scant attention to reparative behavior to compensate for unintended wrongdoing or to the role of emotions in doing the right thing. We propose a new approach to investigating reparative behavior by looking at moral emotions and psychological proximity. In this study, we compare the effects of moral emotions (guilt and shame) on the level of compensation for financial harm. We also investigate the role of transgressors’ perceived psychological proximity to the victims of wrongdoing. Our hypotheses were (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   3 citations  
  10.  48
    Luna Dolezal (2015). The Body and Shame: Phenomenology, Feminism, and the Socially Shaped Body. Lexington Books.
    This book investigates the concept of body shame and explores its significance when considering philosophical accounts of embodied subjectivity, providing phenomenological reflections on how the body is shaped by social forces.
    Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  11. Peter Boghossian (2011). Socratic Pedagogy: Perplexity, Humiliation, Shame and a Broken Egg. Educational Philosophy and Theory 44 (7):710-720.
    This article addresses and rebuts the claim that the purpose of the Socratic method is to humiliate, shame, and perplex participants. It clarifies pedagogical and exegetical confusions surrounding the Socratic method, what the Socratic method is, what its epistemological ambitions are, and how the historical Socrates likely viewed it. First, this article explains the Socratic method; second, it clarifies a misunderstanding regarding Socrates' role in intentionally perplexing his interlocutors; third, it discusses two different types of perplexity and relates these (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  12.  28
    Krista K. Thomason (2013). Shame and Contempt in Kant's Moral Theory. Kantian Review 18 (2):221-240.
    Attitudes like shame and contempt seem to be at odds with basic tenets of Kantian moral theory. I argue on the contrary that both attitudes play a central role in Kantian morality. Shame and contempt are attitudes that protect our love of honour, or the esteem we have for ourselves as moral persons. The question arises: how are these attitudes compatible with Kant's claim that all persons deserve respect? I argue that the proper object of shame and (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  13.  49
    C. Kostopoulos (2012). 'People Are Strange When You're a Stranger'1: Shame, the Self and Some Pathologies of Social Imagination. South African Journal of Philosophy 31 (2):301-313.
    In this paper I respond to Samantha Vice’s prescriptions for living morally as a white person in South Africa today. I allow that her ‘How do I live in this strange place?’ (2010) is convincing when read – probably against intent – as a descriptive account. It fails, though, in its attempt to provide an attractive set of moral prescriptions. I set out an argument against both shame and silence, focussing primarily on shame as I contend that the (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  14.  2
    Clara Fischer (2016). Gender, Nation, and the Politics of Shame: Magdalen Laundries and the Institutionalization of Feminine Transgression in Modern Ireland. Signs: Journal of Women in Culture and Society 41 (4):821-843.
    In this article, I trace the politics of shame in the context of the problematization of women’s bodies as markers of sexual immorality in modern Ireland. I argue that the post-Independence project of national identity formation established women as bearers of virtue and purity and that sexual transgression threatening this new identity came to be severely punished. By hiding women, children, and all those deemed to be dangerous to national self-representations of purity, the Irish state, supported by Catholic moral (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  15.  19
    Kristján Kristjánsson (2014). Is Shame an Ugly Emotion? Four Discourses—Two Contrasting Interpretations for Moral Education. Studies in Philosophy and Education 33 (5):495-511.
    This paper offers a sustained philosophical meditation on contrasting interpretations of the emotion of shame within four academic discourses—social psychology, psychological anthropology, educational psychology and Aristotelian scholarship—in order to elicit their implications for moral education. It turns out that within each of these discourses there is a mainstream interpretation which emphasises shame’s expendability or moral ugliness (and where shame is typically described as guilt’s ugly sister), but also a heterodox interpretation which seeks to retrieve and defend (...). As the heterodox interpretation seems to offer a more realistic picture of shame’s role in moral education, the provenance of the mainstream interpretation merits scrutiny. I argue that social scientific studies of the concept of shame, based on its supposed phenomenology, incorporate biases in favour of excessive, rather than medial, forms of the emotion. I suggest ways forward for more balanced analyses of the nature, moral justification and educative role of shame. (shrink)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  16. Richard Arneson (2007). Shame, Stigma, and Disgust in the Decent Society. Journal of Ethics 11 (1):31 - 63.
    Would a just society or government absolutely refrain from shaming or humiliating any of its members? "No," says this essay. It describes morally acceptable uses of shame, stigma and disgust as tools of social control in a decent (just) society. These uses involve criminal law, tort law, and informal social norms. The standard of moral acceptability proposed for determining the line is a version of perfectionistic prioritarian consequenstialism. From this standpoint, criticism is developed against Martha Nussbaum's view that to (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  17.  5
    Timothy J. Oakberg (forthcoming). There Should Not Be Shame in Sharing Responsibility: An Alternative to May’s Social Existentialist Vision. Ethical Theory and Moral Practice:1-18.
    Some of the greatest harms perpetrated by human beings—mass murders, for example—are directly caused by a small number of individuals, yet the full force of the transgressions would not obtain without the indirect contributions of many others. To combat such evils, Larry May argues that we ought to cultivate a sense of shared responsibility within communities. More specifically, we ought to develop a propensity to feel ashamed of ourselves when we choose to be associated with others who transgress. Grant that (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  18.  20
    F. Teroni & J. Deonna (2008). Differentiating Shame From Guilt. Consciousness and Cognition 17 (3):725-740.
    How does shame differ from guilt? Empirical psychology has recently offered distinct and seemingly incompatible answers to this question. This article brings together four prominent answers into a cohesive whole. These are that (a) shame differs from guilt in being a social emotion; (b) shame, in contrast to guilt, affects the whole self; (c) shame is linked with ideals, whereas guilt concerns prohibitions and (d) shame is oriented towards the self, guilt towards others. After presenting (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   4 citations  
  19. Fabrice Teroni & Julien A. Deonna (2009). The Self of Shame. In Mikko Salmela & Verena Mayer (eds.), Emotions, Ethics, and Authenticity. John Benjamins 33-50.
    The evaluations involved in shame are, intuitively at least, of many different sorts. One feels ashamed when seen by others doing something one would prefer doing alone (social shame). One is ashamed because of one’s ugly nose (shame about permanent traits). One feels ashamed of one’s dishonest behavior (moral shame), etc. The variety of evaluations in shame is striking; and it is even more so if one takes a cross-cultural perspective on this emotion. So the (...)
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  20. Phil Hutchinson (2008). Shame and Philosophy: An Investigation in the Philosophy of Emotions and Ethics. Palgrave Macmillan.
    Experimental methods and conceptual confusion : philosophy, science, and what emotions really are -- To 'make our voices resonate' or 'to be silent'? : shame as fundamental ontology -- Emotion, cognition, and world -- Shame and world.
     
    Export citation  
     
    My bibliography   3 citations  
  21.  12
    Claudia Welz (2014). Scenes of Shame, Social Roles, and the Play with Masks. Continental Philosophy Review 47 (1):107-121.
    This article explores various scenes of shame, raising the questions of what shame discloses about the self and how this self-disclosure takes place. Thereby, the common idea that shame discloses the self’s debasement will be challenged. The dramatic dialectics of showing and hiding display a much more ambiguous, dynamic self-image as result of an interactive evaluation of oneself by oneself and others. Seeing oneself seen contributes to the sense of who one becomes. From being absorbed in what (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  22.  38
    Ward E. Jones (2012). A Lover's Shame. Ethical Theory and Moral Practice 15 (5):615-630.
    Shame is one of the more painful consequences of loving someone; my beloved’s doing something immoral can cause me to be ashamed of her. The guiding thought behind this paper is that explaining this phenomenon can tell us something about what it means to love. The phenomenon of beloved-induced shame has been largely neglected by philosophers working on shame, most of whom conceive of shame as being a reflexive attitude. Bennett Helm has recently suggested that in (...)
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  23.  13
    Raúl López-Pérez (2010). Guilt and Shame: An Axiomatic Analysis. [REVIEW] Theory and Decision 69 (4):569-586.
    Using the machinery of Game Theory, this article analyzes how shame and guilt affect preferences. Based on abundant psychological literature, we posit that the preference ordering of someone who can feel shame (or guilt) must satisfy a number of axioms and prove that it can be represented by a particular utility function. Understanding how shame and guilt work is important to explain why people respect social norms and exhibit prosocial behavior, many times contrary to their material interest.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  24.  89
    John Deigh (2006). The Politics of Disgust and Shame. Journal of Ethics 10 (4):383 - 418.
    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 (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  25.  27
    Eva-Maria Engelen (2009). Anger, Shame and Justice: The Regulative Function of Emotions in the Ancient and Modern World. In Birgitt Röttger-Rössler & Hans Markowitsch (eds.), Emotions as Bio-cultural Processes. Springer 395-413.
    Analyzing the ancient Greek point of view concerning anger, shame and justice and a very modern one, one can see, that anger has a regulative function, but shame does as well. Anger puts the other in his place, thereby regulating hierarchies. Shame regulates the social relations of recognition. And both emotions also have an evaluative function, because anger evaluates a situation with regard to a humiliation; shame, with regard to a misdemeanor. In addition, attention has to (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  26.  28
    Fabrice Teroni & Julien A. Deonna (2011). Is Shame a Social Emotion? In Anita Konzelmann Ziv, Keith Lehrer & Hans Bernard Schmid (eds.), Self-Evaluation: Affective and Social Grounds of Intentionality. Springer 193-212.
    In this article, we present, assess and give reasons to reject the popular claim that shame is essentially social. We start by presenting several theses which the social claim has motivated in the philosophical literature. All of them, in their own way, regard shame as displaying a structure in which "others" play an essential role. We argue that while all these theses are true of some important families of shame episodes, none of them generalize so as to (...)
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  27.  83
    Gunnar Karlsson & Lennart Gustav Sjöberg (2009). The Experiences of Guilt and Shame: A Phenomenological–Psychological Study. [REVIEW] Human Studies 32 (3):335 - 355.
    This study aims at discovering the essential constituents involved in the experiences of guilt and shame. Guilt concerns a subject’s action or omission of action and has a clear temporal unfolding entailing a moment in which the subject lives in a care-free way. Afterwards, this moment undergoes a reconstruction, in the moment of guilt, which constitutes the moment of negligence. The reconstruction is a comprehensive transformation of one’s attitude with respect to one’s ego; one’s action; the object of guilt (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  28. Michael L. Morgan (2008). On Shame. Routledge.
    Shame, the Holocaust, and dark times -- Locating moral shame -- Film, literature, and the ramification of shame -- Beyond shame : emotional reaction and moral response.
     
    Export citation  
     
    My bibliography   2 citations  
  29.  18
    Rupert Brown, Jesse Allpress, Roger Giner Sorolla, Julien Deonna & Fabrice Teroni (2014). Two Faces of Shame: Moral Shame and Image Shame Differently Predict Positive and Negative Responses to Ingroup Wrongdoing. Personality and Social Psychology Bulletin 40 (10):1270-1284.
    This article proposes distinctions between guilt and two forms of shame: Guilt arises from a violated norm and is characterized by a focus on specific behavior; shame can be characterized by a threatened social image (Image Shame) or a threatened moral essence (Moral Shame). Applying this analysis to group-based emotions, three correlational studies are reported, set in the context of atrocities committed by (British) ingroup members during the Iraq war (Ns = 147, 256, 399). Results showed (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  30.  36
    Glen Pettigrove & Nigel Parsons (2012). Shame: A Case Study of Collective Emotion. Social Theory and Practice 38 (3):504-530.
    This paper outlines what we call a network model of collective emotions. Drawing upon this model, we explore the significance of collective emotions in the Palestine-Israel conflict. We highlight some of the ways in which collective shame, in particular, has contributed to the evolution of this conflict. And we consider some of the obstacles that shame and the pride-restoring narratives to which it gave birth pose to the conflict’s resolution.
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography  
  31.  47
    Thom Brooks (2008). Shame on You, Shame on Me? Nussbaum on Shame Punishment. Journal of Applied Philosophy 25 (4):322-334.
    abstract Shame punishments have become an increasingly popular alternative to traditional punishments, often taking the form of convicted criminals holding signs or sweeping streets with a toothbrush. In her Hiding from Humanity, Martha Nussbaum argues against the use of shame punishments because they contribute to an offender's loss of dignity. However, these concerns are shared already by the courts which also have concerns about the possibility that shaming might damage an offender's dignity. This situation has not led the (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  32. Raffaele Rodogno (2008). Shame and Guilt in Restorative Justice. Psychology, Public Policy, and Law 14 (2):142-176.
    In this article, I examine the relevance and desirability of shame and guilt to restorative justice conferences. I argue that a careful study of the psychology of shame and guilt reveals that both emotions possess traits that can be desirable and traits that can be undesirable for restoration. More in particular, having presented the aims of restorative justice, the importance of face-to-face conferences in reaching these aims, the emotional dynamics that take place within such conferences, and the relevant (...)
    Translate
     
     
    Export citation  
     
    My bibliography   1 citation  
  33.  43
    Ayfer Dost & Bilge Yagmurlu (2008). Are Constructiveness and Destructiveness Essential Features of Guilt and Shame Feelings Respectively? Journal for the Theory of Social Behaviour 38 (2):109–129.
    This paper involves a critical evaluation of a conceptualization of guilt and shame, which guides a number of research mainly in social psychology. In the contemporary literature, conceptualization of guilt and shame shows variation. In one of the leading approaches, guilt is regarded as an experience that targets behavior in evaluative thought and shame as targeting the self. According to this distinction, guilt has a constructive nature and it motivates the individual to take reparative actions, since it (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  34.  14
    Nathaniel F. Barrett (2015). A Confucian Theory of Shame. Sophia 54 (2):143-163.
    This essay develops a Confucian theory of shame within a framework of related concepts, including concepts of value, personhood, and human flourishing. It proposes that all of these concepts should be understood in terms of a metaphysical concept of harmony. Moreover, it argues that this concept of harmony entails a relational experience of value, such that the experience of self-value and ‘other value’ are deeply intertwined. An important implication of this theory is that the harmonic realization of value that (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  35.  10
    Thorian R. Harris (2014). Aristotle and Confucius on the Socioeconomics of Shame. Dao: A Journal of Comparative Philosophy 13 (3):323-342.
    The sociopolitical significance Aristotle and Confucius attribute to possessing a sense of shame serves to emphasize the importance of its development. Aristotle maintains that social class and wealth are prerequisites for its acquisition, while Confucius is optimistic that it can be developed regardless of socioeconomic considerations. The difference between their positions is largely due to competing views of praiseworthy dispositions. While Aristotle conceives of praiseworthy dispositions as “consistent” traits of character, traits that calcifiy as one reaches adulthood, Confucius offers (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  36.  4
    René Thun (2010). Ricoeur on Conscience: His Blind Spot and the Homecoming of Shame. Études Ricoeuriennes / Ricoeur Studies 1 (1):45-54.
    In his hermeneutic of the self, which he is working out in his Oneself as another , Ricœur writes about the constitutive conditions of conscience as a dimension of the experience of passivity. For the following considerations, I will argue that Ricœur is very right in maintaining the moral impact of the notion of conscience; but if we on the other hand remember older writings by Ricœur like Fallible Man we have to admit that something is missed in the chapter (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  37.  2
    Bernard Arthur Owen Williams (1994). [Book Review] Shame and Necessity. [REVIEW] Ethics 105 (1):178-181.
    We tend to suppose that the ancient Greeks had primitive ideas of the self, of responsibility, freedom, and shame, and that now humanity has advanced from these to a more refined moral consciousness. Bernard Williams's original and radical book questions this picture of Western history. While we are in many ways different from the Greeks, Williams claims that the differences are not to be traced to a shift in these basic conceptions of ethical life. We are more like the (...)
    Direct download  
     
    Export citation  
     
    My bibliography  
  38.  23
    Jenny Chamarette & Jennifer Higgins (eds.) (2010). Guilt and Shame: Essays in French Literature, Thought and Visual Culture. Peter Lang.
    This collection of essays, on French and francophone prose, poetry, drama, visual art, cinema and thought, assesses guilt and shame in relation to structures of ...
    Direct download  
     
    Export citation  
     
    My bibliography  
  39.  83
    Agnes Heller (1985). The Power of Shame: A Rational Perspective. Routledge & K. Paul.
    The Power of Shame Introduction The problem of shame, in marked contrast with the problem of conscience, has seldom been thematized in modern moral ...
    Direct download  
     
    Export citation  
     
    My bibliography  
  40. Marguerite La Caze (2013). At First Blush: The Politics of Guilt and Shame. Parrhesia (18):85-99.
    A consideration of what are sometimes known as the reactive attitudes is useful to outline more positive conditions of ethical restoration. This paper focuses on the ways in which perceptions and experiences of guilt and shame are shaped by political conceptions of who belongs to the more guilty and shameful parties. I use the debate between Karl Jaspers and Arendt over guilt and responsibility, as well as Jean-Paul Sartre’s and Giorgio Agamben’s work on shame, to develop an account (...)
     
    Export citation  
     
    My bibliography  
  41. Megan Loumagne (2016). Teresa of Avila on Theology and Shame. New Blackfriars 97 (1070):n/a-n/a.
    This article examines Teresa of Avila's understanding of the relationship between spiritual dryness, intellectual frustration, and shame. It argues that Teresa presents these experiences as interconnected, as well as spiritually and intellectually valuable. This aspect of Teresa's thought provides important resources for theologians in the contemporary age in its insistence on the necessarily dynamic relationship between the spiritual and the intellectual in the life of the theologian. The article concludes with an examination of shame and its impact on (...)
    No categories
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  42. Megan Loumagne (2016). Teresa of Avila on Theology and Shame. New Blackfriars 97 (1070).
    This article examines Teresa of Avila's understanding of the relationship between spiritual dryness, intellectual frustration, and shame. It argues that Teresa presents these experiences as interconnected, as well as spiritually and intellectually valuable. This aspect of Teresa's thought provides important resources for theologians in the contemporary age in its insistence on the necessarily dynamic relationship between the spiritual and the intellectual in the life of the theologian. The article concludes with an examination of shame and its impact on (...)
    No categories
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  43. Christopher Boehm (2010). Moral Origins: The Evolution of Virtue, Altruism, and Shame. Basic Books.
    Darwin's inner voice -- Living the virtuous life -- Of altruism and free riders -- Knowing our immediate predecessors -- Resurrecting some venerable ancestors -- A natural Garden of Eden -- The positive side of social selection -- Learning morals across the generations -- Work of the moral majority -- Pleistocene ups, downs, and crashes -- Testing the selection-by-reputation hypothesis -- The evolution of morals -- Epilogue: humanity's moral future.
     
    Export citation  
     
    My bibliography   10 citations  
  44. Klaus Jaffe (2008). Evolution of Shame as an Adaptation to Social Punishment and its Contribution to Social Cohesiveness. Complexity 14 (2):46-52.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  45.  36
    Chloë FitzGerald (forthcoming). Extended Review Article: Defending Shame. [REVIEW] Journal of Moral Philosophy.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  46.  4
    Douglas L. Cairns (1994). [Book Review] Aidos, the Psychology and Ethics of Honour and Shame in Ancient Greek Literature. [REVIEW] Ethics 105 (1):181-183.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   6 citations  
  47.  27
    Micah Lott (2012). Ignorance, Shame and Love of Truth: Diagnosing the Sophist’s Error in Plato’s Sophist. Phoenix (1-2):36-56.
  48.  35
    R. Bensen Cain (2008). Shame and Ambiguity in Plato's Gorgias. Philosophy and Rhetoric 41 (3):pp. 212-237.
    The paper concerns the refutation of Polus (474c-475e). My approach to the refutation is to give a logical analysis of the argument and the fallacy in it. I argue that the verbal nature of the refutation is a valuable key to understanding the special emphasis that Plato places on the sophistic misuse of language.
    Direct download (7 more)  
     
    Export citation  
     
    My bibliography  
  49.  30
    Thom Brooks (2007). Hiding From Humanity: Disgust, Shame, and the Law. Journal of Applied Philosophy 24 (3):329–331.
    This is a book review of Martha C. Nussbaum - "Hiding from Humanity".
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  50.  2
    Gregory M. Simon (2005). Shame, Knowing, and Anthropology: On Robert I. Levy and the Study of Emotion. Ethos: Journal of the Society for Psychological Anthropology 33 (4):493-498.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
1 — 50 / 718