Zeitschriftenartikel: „Shame“

1

Leap, Edwin. „Shame, Shame, Shame!“ Emergency Medicine News 26, Nr. 8 (August 2004): 20. http://dx.doi.org/10.1097/00132981-200408000-00013.

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Unger, Martin G. „SHAME, SHAME, SHAME, and SHAME Again!!“ International Society of Hair Restoration Surgery 10, Nr. 6 (November 2000): 161–66. http://dx.doi.org/10.33589/10.6.0161.

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3

Robertiello, Richard C., und Terril T. Gagnier. „Shame, shame“. Journal of Contemporary Psychotherapy 20, Nr. 2 (1990): 117–21. http://dx.doi.org/10.1007/bf00946026.

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4

Pytell, Timothy E. „Shame and beyond Shame“. New German Critique 39, Nr. 3 (2012): 155–64. http://dx.doi.org/10.1215/0094033x-1677309.

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5

Dayal, Helena, Kathryn Weaver und José F. Domene. „From Shame to Shame Resilience“. Qualitative Health Research 25, Nr. 2 (16.09.2014): 153–67. http://dx.doi.org/10.1177/1049732314551988.

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6

Ozler, Şule. „The Moral Value of Social Shame in Adam Smith's The Theory of Moral Sentiments“. Journal of Scottish Philosophy 22, Nr. 1 (März 2024): 37–55. http://dx.doi.org/10.3366/jsp.2024.0379.

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Central to the debate on the moral relevance of shame is whether we take others’ assessments of our moral shortcomings seriously. Some argue that viewing shame as a social emotion undermines the moral standing of shame; for a moral agent, what is authoritative are his own moral values, not the mere disapproval of others. Adam Smith's framework sheds some light on the contemporary debates in philosophy on the moral value of shame. Shame is mostly a social emotion but has moral value for Smith. This is because we desire sympathy and share an ongoing social practice of morality with others. Smith developed the underpinnings of an account for a sympathetic basis of shame. An agent is evaluated through the sympathetic process to determine whether he/she has lived up to shared norms and morality. Shame emerges from the understanding that we ought not to be favorably thought of by others, the impartial spectator, or by our own conscience. We want to avoid shame for two reasons: first, we want to receive praise which gives pleasure, blame and blameworthiness operate by giving pain. Secondly, we are pleased with the sympathy of others. According to Smith, shame is a very painful emotion. Given our dread of pain and love of pleasure, we are motivated to be not blamed or blameworthy. We want to be favorably thought of so as not to be, or feel, shamed. Our dread of blameworthiness and our desire for sympathy motivates us to be a person who acts according to the norms and morality of society. Shame has a moral value both as a social emotion and when it arises from our conscience; however, Smith was also aware that there are limits to shame as a moral value, which arises from misjudgments of spectators.

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Surz, Ronald J. „The Shame of Sham Due Diligence“. CFA Institute Magazine 20, Nr. 1 (Januar 2009): 11. http://dx.doi.org/10.2469/cfm.v20.n1.3.

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8

BROOKS, THOM. „Shame On You, Shame On Me? Nussbaum on Shame Punishment“. Journal of Applied Philosophy 25, Nr. 4 (November 2008): 322–34. http://dx.doi.org/10.1111/j.1468-5930.2008.00403.x.

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9

Resneck-Sannes, Helen. „Shame: Wanting to Be Seen and the Need to Hide“. Clinical Journal of the International Institute for Bioenergetic Analysis 29, Nr. 1 (April 2019): 39–56. http://dx.doi.org/10.30820/0743-4804-2019-29-39.

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Shame is differentiated from guilt and embarrassment by elucidating the biology and energetics of shame. Shame is a response to a relational injury. Its early developmental origins are explored, especially its relationship to narcissism. Gender differences to shame and responses to being shamed are elaborated. The issues surrounding healing sexual abuse are discussed focusing on shame as the major culprit in working with sexual abuse. Lastly, the dynamics of outliers and their susceptibility to shame are discussed.

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Horner, David A. „Shame“. Faith and Philosophy 20, Nr. 1 (2003): 118–23. http://dx.doi.org/10.5840/faithphil200320124.

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11

Walcott, Rinaldo. „Shame“. CLR James Journal 20, Nr. 1 (2014): 275–79. http://dx.doi.org/10.5840/clrjames201492318.

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12

Biddle, Jennifer. „Shame“. Australian Feminist Studies 12, Nr. 26 (Oktober 1997): 227–39. http://dx.doi.org/10.1080/08164649.1997.9994862.

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13

Levy, Elissa. „Shame“. Afterimage 45, Nr. 2-3 (01.09.2017): 70–71. http://dx.doi.org/10.1525/aft.2017.45.2-3.70.

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14

Constable, E. L. „Shame“. MLN 112, Nr. 4 (1997): 641–65. http://dx.doi.org/10.1353/mln.1997.0054.

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15

Rich Levy. „Shame“. Callaloo 32, Nr. 1 (2008): 135–36. http://dx.doi.org/10.1353/cal.0.0359.

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16

Rathbone, Gillian. „Shame“. British Journal of Psychiatry 199, Nr. 3 (September 2011): 224. http://dx.doi.org/10.1192/bjp.bp.111.095828.

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17

Edgecombe, M. „Shame“. Minnesota review 2013, Nr. 81 (01.01.2013): 23. http://dx.doi.org/10.1215/00265667-2332012.

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18

BLAISDELL, BOB. „Shame“. English Today 19, Nr. 4 (Oktober 2003): 54–56. http://dx.doi.org/10.1017/s0266078403004097.

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Neville thought of showing Kate's letter to Miss Mellerby, but when he read it a second time he made up his mind that he would keep it to himself. The letter was all very well, and as regarded the expressions towards himself, just what it should be. But he felt that it was not such a letter as Miss Mellerby would have written herself… He was a little ashamed of his Kate, and he thought that Miss Mellerby might perceive her ignorance if he shewed that letter.Anthony Trollope, An Eye for an EyeI am proud of my remedial students' writing. There are often moments and occasionally entire essays where the student, amused or moved and communicating her feelings, moves me to laughter or tears.

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Case, Gretchen A., Karly A. Pippitt und Benjamin R. Lewis. „Shame“. Perspectives on Medical Education 7, S1 (23.04.2018): 12–15. http://dx.doi.org/10.1007/s40037-018-0429-6.

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20

Barendregt, C. „Shame“. Verslaving 8, Nr. 2 (Juni 2012): 84–85. http://dx.doi.org/10.1007/s12501-012-0023-2.

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21

Pettigrove, Glen, und Nigel Parsons. „Shame“. Social Theory and Practice 38, Nr. 3 (2012): 504–30. http://dx.doi.org/10.5840/soctheorpract201238327.

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22

Ferrell Irvine, A. „Shame“. Ata: Journal of Psychotherapy Aotearoa New Zealand 7, Nr. 1 (30.07.2001): 133–39. http://dx.doi.org/10.9791/ajpanz.2001.12.

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In therapy both the therapist and the client must be able to "see" and experience the person of the client. Next in degree to shock and related dissociation, shame seriously inhibits feelings, needs and even the cues of the client, to a degree that makes it imperative for the therapist to understand how shame develops and operates in people. In the grip of shame, it is as difficult for the client to be seen as it is for the therapist to see the client. The primary purpose of this paper is to discuss shame and raise some ideas that may challenge the therapeutic community. It is the result of years of my own personal work with shame issues, as well as 20 years of working with addiction and abuse recovery.

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Dossey, Larry. „Shame“. EXPLORE 1, Nr. 2 (März 2005): 75–81. http://dx.doi.org/10.1016/j.explore.2004.12.001.

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24

Ladin, Joy. „Shame“. A Journal of Trans and Queer Studies in Religion 1, Nr. 1 (01.05.2024): 117–18. http://dx.doi.org/10.1215/29944724-11208947.

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25

Schooler, Deborah, L. Monique Ward, Ann Merriwether und Allison S. Caruthers. „Cycles of shame: Menstrual shame, body shame, and sexual decision‐making“. Journal of Sex Research 42, Nr. 4 (November 2005): 324–34. http://dx.doi.org/10.1080/00224490509552288.

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26

Lokanan, Eshwar, und Gangaram Singh. „Shame, shame, shame: not on you, but what you have done“. International Journal of Management and Decision Making 6, Nr. 3/4 (2005): 334. http://dx.doi.org/10.1504/ijmdm.2005.006558.

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27

Locke, Jill. „Shame and the Future of Feminism“. Hypatia 22, Nr. 4 (2007): 146–62. http://dx.doi.org/10.1111/j.1527-2001.2007.tb01325.x.

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Recent works have recovered the ethical and political value of shame, suggesting that if shame is felt for the right reasons, toxic forms of shame may be alleviated. Rereading Hannah Arendt's biography of the “conscious pariah,” Rahel Varnhagen,Locke concludes that a politics of shame does not have the radical potential its proponents seek. Access to a public world, not shaming those who shame us, catapults the shamed pariah into the practices of democratic citizenship.

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Mizin, Kostiantyn I., und Liudmyla L. Slavova. „Vicarious shame in a cross-cultural perspective: emotion concepts A.-S. SPANISH SHAME and Ger. FREMDSCHÄMEN/FREMDSCHAM“. Alfred Nobel University Journal of Philology 1, Nr. 27 (03.06.2024): 233–50. http://dx.doi.org/10.32342/2523-4463-2024-1-27-16.

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The article is devoted to revealing the cross-cultural specificity of the emotion of vicarious shame on the example of the German concept fremdschämen/fremdscham and the Anglo-Saxon spanish shame. The study aims to identify those cultural factors that led to the most noticeable differences in the conceptual structures of emotion concepts of Ger. fremdschämen/fremdscham and A.-S. spanish shame. To meet this objective, a three-stage methodology was developed, which was based on the use of interdisciplinary research tools (traditional linguistics, cognitive and corpus linguistics), as well as the involvement of data from psychology, anthropology, and sociology. Strengthening the cross-cultural analysis with the empirical data of language corpora made it possible to reveal divergences in the conceptual structures of the concepts of A.-S. shame and Ger. scham, which are the base for such derivatives as spanish shame and fremdschämen/fremdscham. A selection of the most relevant English lemmas Eng. shame and Germ. Scham is performed on the basis of two frequency indicators – (1) the combinability of these lemmas (Freq.) and (2) the typicality (regularity) of this combinability (logDice/MI-index). On the conceptual level Freq. is an indicator of the relevance of a concept in a certain linguistic community, and logDice/ MI-index are indicators of the collocational strength, i.e. the invariability of the compatibility of this concept with other concepts. The proposed methodology made it possible to reveal divergences in the conceptual structures of the concepts of A.-S. shame and Ger. scham, which are the base for such derivatives as spanish shame and fremdschämen/fremdscham. It was established that these differences led to different approaches to the cross-cultural transfer of the Spanish “foreign” (vicarious) shame, represented by the emotion concept of vergüenza ajena, to German and Anglo-Saxon culture. Divergences were established against the background of two criteria for dividing cultures: “cultures of shame – cultures of guilt” and “individualism – collectivism” because these criteria are closely correlated with concepts representing the emotion of shame and its varieties. A certain correlation of the concepts of A.-S. shame and Ger. scham with the level of individualism in the respective cultures has been established, since a higher individualism index in Anglo-Saxons and a lower one in Germans somewhat influenced the external sanctioning of shame. In the Anglo-Saxon culture, a high index of individualism determined the greater privacy of shame, which brought the concept of shame closer in terms of sanctioning to guilt. Therefore, in the English-speaking environment, the connection between the concepts of shame and guilt is of significant relevance, which emphasizes that the Anglo-Saxons belong to the “guilt culture”. However, the shame that an individual empathically experiences in a situation of shameful acts or the shameful behaviour of a stranger is not private, since it is based solely on external sanctioning. Therefore, “foreign” (vicarious) shame, to some extent, does not agree with the “individualistic” nature of Anglo-Saxon shame. This divergence between shame and vicarious shame led to the establishment of the association of “foreign” (vicarious) shame with the Spaniards in the English-speaking environment. As a result, the emotion concept of spanish shame was formed. But among the Germans, who also belong to the “guilt culture”, shame is not private but public, i.e., it has a distinctive external sanctioning. This means that, unlike shame and spanish shame, German concepts of scham and fremdschämen/fremdscham are entirely consistent in terms of sanctioning. Therefore, in the German linguo-society, ethnic and socio-cultural restrictions did not arise during the transfer of the Spanish concept vergüenza ajena.

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Solomon, Judith, und Carol George. „The attachment antecedents of shame: mothers’ representations of the shamed self“. Attachment: New Directions in Psychotherapy and Relational Psychoanalysis 15, Nr. 2 (22.12.2021): 159–80. http://dx.doi.org/10.33212/att.v15n2.2021.159.

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This study was designed to explore the intergenerational roots of shame in the context of attachment. The sample comprised sixty-nine mothers with four- and five-year-old children (54 girls, M = 58 months) drawn from a study of parenting risk. The mothers (age range 25–48) were culturally diverse, educated, partnered, and middle to upper-middle class. Mothers completed the Adult Attachment Projective (AAP) (George & West, 2012) and children completed the Attachment Doll Play Assessment (ADPA) (Solomon et al., 1995). The dyad was also videotaped interacting with a realistic baby doll and maternal behaviour was rated using Britner et al.’s (2005) maternal scales. The authors developed a coding system to capture three shame-related variables from mothers’ narratives of parent–child conflict in response to one of the AAP stimuli (Child in Corner): 1) evidence of shame; 2) parental socialisation actions; and 3) parental efforts to regulate the child’s shame. Results showed that three-quarters of mothers referred to implicit or explicit shame, but socialisation depicting shame was unrelated to child attachment security. Most mothers described harsh socialisation practices and incomplete efforts to repair the child’s shame. Only mothers of securely attached children described socialisation actions to emotionally repair the relationship. The shame measures were partially validated with the maternal parent–child interaction observation rating variables. The utility and limitations of the new measures are discussed in terms of their potential usefulness to research, clinical assessment, and treatment.

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Togas, Constantinos, und George Alexias. „Translation and psychometric evaluation of the Greek version of the Body Image Guilt and Shame Scale“. Psychology: the Journal of the Hellenic Psychological Society 27, Nr. 1 (21.07.2022): 194–209. http://dx.doi.org/10.12681/psyhps.25900.

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This study examined the psychometric properties of the Greek version of the Body Image Guilt and Shame Scale (BIGSS) in a community sample (N = 2867) of both genders. A set of questionnaires was administered. It included demographic data, Body Mass Index, the Body Image Guilt and Shame Scale (BIGSS), the Body Appreciation Scale, the Other as Shamer and the Experience of Shame Scale. The best solution for the BIGSS (according to exploratory factor analysis) supported a two-factor structure, similar to that found in the original validation. These two factors reflect body guilt and body shame. One more factor was derived, which corresponds to no body image guilt and shame, and its items serve as fillers in the 15 scenarios of the BIGSS. Cronbach’s α value was .90 for Body Image Shame and .85 for the Body Image Guilt subscales. There was a significant positive correlation of both the Body Image Guilt and the Body Image Shame subscales with the Other as Shamer and the Experience of Shame Scale and a negative one with the Body Appreciation Scale. Gender and BMI significantly predicted the score on the Body Image Guilt and the Body Image Shame subscales and age on the Body Image Guilt subscale. In conclusion, the Greek version of the BIGSS has adequate internal consistency, reliability and construct validity, and it is suitable for research and clinical use.

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Gottschalk, Louis A. „On Shame, Shame-Depression, and Other Depressions“. Psychiatry: Interpersonal and Biological Processes 64, Nr. 3 (August 2001): 225–27. http://dx.doi.org/10.1521/psyc.64.3.225.18465.

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Beavan, Katie. „(Re)writing woman: Unshaming shame with Cixous“. Management Learning 50, Nr. 1 (30.07.2018): 50–73. http://dx.doi.org/10.1177/1350507618782486.

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shame. shamed. shameful. body. my body. practitioner’s body. scholar’s body. female body. affect. embodied affects. blushing. shrinking. averting my gaze. feeling shame. writing shame. féminine writing. feminist writing shame. ruptured by Cixous. blood. blood staining page. blood flows. unpleasant. unruly. uncontained. performing writing. writing performing. performative. performing shame. ethical moment. ethical resistance. resisting agency. my agency. movement through shame to the other. (re)finding you, my body, our bodies, love, loving, cor-po-real gen-er-os-ity, feeling joy, feeling scholarship, leaky bodies, our bodies, not knowing, not ever knowing, Cixous, feeling scholarship, féminine writing, joy, JOUISSANCE,living differently in organizations, our organizations, nourishing milk, uncontained, connected, connecting, féminine, feminist, flowing

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Bergoffen, Debra. „The Misogynous Politics of Shame“. Humanities 7, Nr. 3 (10.08.2018): 81. http://dx.doi.org/10.3390/h7030081.

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Joanna Bourke’s account of the ways that changing ideas of rape reflect the gendered norms of the times, and Eric Reitan’s proposal that rape ought to remain a contested concept amenable to evolving principles of ethical sexual relationships, speak to the ways that social, cultural, and political contexts influence our understanding of sexual violence. Though the criteria that are used to define rape change, one thing remains constant: the raped person is shamed. As she is shamed, she is degraded. This paper argues that until we understand the role that shame plays in enabling sexual violence by humiliating, silencing, and stigmatizing its victims, changes in our depictions of rape will neither disable the personal devastation of being raped nor dismantle the social practices and political institutions that rely on rape to maintain misogynous inequalities. Following the Introduction (Section 1) it is divided into three parts. Section 2, The Shame of Being Human, discusses the psychological and phenomenological accounts of shame. It alerts us to the ways that shame defines us insofar as it reveals the truth of human intersubjectivity and mutual interdependency. Section 3, Debilitating Shame, describes the ways that shame has been exploited to enable and enforce sexed and gendered inequalities. Section 4, Shame: Demanding Justice, examines the ways that shame, in its role as the protector of the self, undermines the effects of debilitating shame and fosters a politics of sexual integrity by affirming the dignity of the interdependencies that tie us to each other.

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Baughan, Amanda, Katherine Alejandra Cross, Elena Khasanova und Alexis Hiniker. „Shame on Who? Experimentally Reducing Shame During Political Arguments on Twitter“. Proceedings of the ACM on Human-Computer Interaction 6, CSCW2 (07.11.2022): 1–18. http://dx.doi.org/10.1145/3555216.

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Online political arguments have a reputation for being futile exchanges, partially because people often respond more punitively to those who do not share their views, a phenomenon called ingroup bias. We explore how ingroup bias affects political disagreements online, and how respect can mitigate its effects. Towards this goal, we conducted an experiment on Twitter systematically varying respectful versus neutral disagreement language across people who did and did not share views. We found that people who do not share views were most likely to reply to disagreements, and neutral disagreements generated more discussions than respectful disagreements. However, we also found that using respectful language increased respectful language received in return, and it reduced the effects of ingroup bias across conversations with people who do and do not share the same views. We conclude with recommendations to promote respectful language on social media and build shame resiliency online, such as designs that encourages thoughtful engagement and a peer support network that allows users to share shame experiences online.

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Stadter, Michael, und Gao Jun. „Shame East and West: similarities, differences, culture, and self“. Psychoanalysis and Psychotherapy in China 3, Nr. 1 (01.06.2020): 1–21. http://dx.doi.org/10.33212/ppc.v3n1.2020.1.

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Shame is an innate human affect and is also powerfully influenced by culture. This article compares and contrasts shame in China and in America. First, the physiology, development, and experience of shame are discussed. Then, a Western perspective (psychoanalytic object relations theory) is presented followed by a Chinese perspective (interdependent model). Shame in the two cultures is compared and contrasted and empirical research is also presented. The authors’ conclusions include the following: object relations theory is a useful perspective in understanding shame and the development of self in both cultures; shame is viewed more positively in China than in the US and is used more to motivate prosocial behaviour by families and authorities; Americans experience more helplessness and smallness when shamed; Chinese have more desire to repair and feel more responsible for the shameful incident; Chinese are more likely to feel vicarious shame or guilt when someone they are connected to commits a shameful act; Lewis’ American shame model effectively distinguishes shame from guilt for Americans but does not clearly differentiate the two for Chinese, while Xie’s Chinese self afflicted/other afflicted model does so. The article concludes with suggestions for future research and implications for clinical practice.

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Sedighimornani, Neda, Katharine A. Rimes und Bas Verplanken. „Exploring the Relationships Between Mindfulness, Self-Compassion, and Shame“. SAGE Open 9, Nr. 3 (Juli 2019): 215824401986629. http://dx.doi.org/10.1177/2158244019866294.

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Mindfulness has been proposed as an effective tool for regulating negative emotions and emotional disorders. However, little is known about the relationship between mindfulness and shame. The purpose of the current study was to investigate associations between mindfulness, self-compassion, and shame. One-hundred and fifty-nine participants completed the Five-Facet Mindfulness Questionnaire, the Self-Compassion Scale-Short Form, and the Experience of Shame Scale. As expected, both mindfulness and self-compassion were negatively correlated with the experience of shame. In addition, self-compassion was found to fully mediate the relationship between mindfulness and shame. In an effort to explore this relationship further, the associations between specific facets of mindfulness (e.g., observing, describing, acting with awareness, non-reactivity, and non-judgment) and shame were examined. Results showed that the non-judgment facet remains a significant predictor of shame even after controlling for self-compassion. These findings highlight the negative self-evaluative nature of shame, suggesting that shamed individuals may benefit most from interventions that foster non-judgment attitudes toward feelings and thoughts.

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Kang, Woosung. „The Political Claim of Deleuzean Shame“. Criticism and Theory Society of Korea 29, Nr. 1 (29.02.2024): 229–60. http://dx.doi.org/10.19116/theory.2024.29.1.229.

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The primary aim of this paper is to present the political implication of Deleuze’s idea of shame as the affect of resistance through masochistic withdrawal. Shame, for Deleuze, is clearly distinct from the feeling of guilt in that it does not concern with the pleasure of suffering and self-punishment caused by the breach of prohibition. Indeed, Deleuze makes lots of efforts to save the affect of shame from being co-opted by the psychoanalytic notion pairing off with the feeling of guilt and the pleasurable pain ensued from the Oedipal punishment. Deleuze’s separation of shame from guilt coincides with his lifelong struggle with the pleasure principle of psychoanalysis and its constant Oedipalization. Another crucial dimension of Deleuze’s deterritorialization of psychoanalysis in terms of shame is the break-up of the pathological bind between sadism and masochism. Especially, Deleuze unties the ontological affect of masochism and the literality of pain from sadistic, reactive, and sexualized aggressivity which is primarily dependent on the guilt and the pleasure of punishment. Masochistic shame is newly valorized by Deleuze as the powerful resistant weapon of the minorities whose act of withdrawal from the demand of capitalist discourse constitutes the very basis of political resistance. The political implication of Deleuze’s notion of masochistic shame becomes doubly significant when it is connected to the rhythm of pain in passive synthesis; masochist contraction, like Bartleby’s inaction, against ego, pleasure, and globalization helps us to secure and re-establish free, little, local differences in the overall micropolitical resistance to the global law of injunction to enjoyment.

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Walton, Benjamin. „Quirk Shame“. Representations 132, Nr. 1 (2015): 121–29. http://dx.doi.org/10.1525/rep.2015.132.1.121.

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Although music historians have begun to consider some of the broad implications of large-scale digitization, the shift from traditional library- or archive-based methods of research to speculative Internet text searching remains largely invisible within an unchanged scholarly apparatus of footnotes and bibliographies. As a result, quirky details become easier to find, yet that ease is itself concealed, perhaps, this article argues, because to admit it might occasion a variety of academic shame.

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Thomson, Rod. „Breastfeeding shame?“ Nursing Standard 6, Nr. 5 (23.10.1991): 42. http://dx.doi.org/10.7748/ns.6.5.42.s47.

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McRae, Donald. „America's Shame“. Journal of Blacks in Higher Education, Nr. 45 (2004): 125. http://dx.doi.org/10.2307/4133637.

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McBRIEN, JULIE. „On shame“. American Ethnologist 48, Nr. 4 (November 2021): 462–73. http://dx.doi.org/10.1111/amet.13033.

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Mortensen, Signe Uldbjerg. „Defying shame“. MedieKultur: Journal of media and communication research 36, Nr. 67 (20.02.2020): 100–120. http://dx.doi.org/10.7146/mediekultur.v36i67.113960.

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This article gives voice to Mathilde, Karen and Amalie: Three young women who had intimate images of themselves shared non-consensually online. Their experi- ences help build a framework for categorising digital sexual assault (DSA), aswell as giving insight into how shame, in cases of DSA, connects to social media affordances. The empirical data was produced during four creative writing work- shops. The participants described their experiences during these workshops and they collectively developed strategies for defying shame. This article analyses their experiences of shame, their shame-defying strategies, and the role that social media played in forming types of aggressors and assault experiences. I present what I call the onlooker as a digitally augmented aggressor and I show how this aggressor inflicts shame through the look, as described by Sartre. This results in a discussion of imaginary, progressive contra-shaming, which is one of the four coping strategies that showed empowering potential in relation to DSA.

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Haggerty, Daniel. „White Shame“. Philosophy Today 53, Nr. 3 (2009): 304–16. http://dx.doi.org/10.5840/philtoday200953318.

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Thornton, Karen. „Culturing Shame“. Circa, Nr. 90 (1999): S04. http://dx.doi.org/10.2307/25563527.

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Aaronson, Doris. „Utter Shame“. Science News 164, Nr. 10 (06.09.2003): 159. http://dx.doi.org/10.2307/3982157.

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Zarif, Marjan. „Feeling Shame“. Journal of Christian Nursing 28, Nr. 1 (Januar 2011): 40–45. http://dx.doi.org/10.1097/cnj.0b013e3181fe3d14.

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&NA;. „Feeling Shame“. Journal of Christian Nursing 28, Nr. 1 (Januar 2011): 1. http://dx.doi.org/10.1097/cnj.0b013e31820615a4.

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Welten, Stephanie C. M., Marcel Zeelenberg und Seger M. Breugelmans. „Vicarious shame“. Cognition & Emotion 26, Nr. 5 (August 2012): 836–46. http://dx.doi.org/10.1080/02699931.2011.625400.

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Nathanson, Donald L. „Shame Transactions“. Transactional Analysis Journal 24, Nr. 2 (April 1994): 121–29. http://dx.doi.org/10.1177/036215379402400207.

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Adams, Tony E. „Family Shame“. Departures in Critical Qualitative Research 4, Nr. 1 (2015): 124–26. http://dx.doi.org/10.1525/dcqr.2015.4.1.124.

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