Continental Philosophy Review 44 (1):23-39 (2011)
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 to others and bound to one’s own identity. For Sartre, shame is an ontological provocation, constitutive of subjectivity as a being-for-Others. For Levinas, ontological shame takes the form of an inability to escape one’s own relation to being; this predicament is altered by the ethical provocation of an Other who puts my freedom in question and commands me to justify myself. For Beauvoir, shame is an effect of oppression, both for the woman whose embodied existence is marked as shameful, and for the beneficiary of colonial domination who feels ashamed of her privilege. For each thinker, shame articulates the temporality of social life in both its promise and its danger
|Keywords||Shame Levinas Beauvoir Sartre Intersubjectivity Time|
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References found in this work BETA
Totality and Infinity: An Essay on Exteriority.Emmanuel Levinas - 1969 - Distribution for the U.S. And Canada, Kluwer Boston.
An Apology for Moral Shame.Cheshire Calhoun - 2004 - Journal of Political Philosophy 12 (2):127–146.
The Gift of the Other: Levinas and the Politics of Reproduction.Lisa Guenther - 2006 - SUNY Press.
Citations of this work BETA
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Intersubjectivity and Interaction as Crucial for Understanding the Moral Role of Shame: A Critique of TOSCA-Based Shame Research.Alba Montes Sã¡Nchez - 2014 - Frontiers in Psychology 5.
That Which Cannot Be Shared.Amanda Holmes - 2015 - Journal of Speculative Philosophy 29 (3):415-423.
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