Aan die hand van 'n literatuur- en empiriese studie is daar ondersoek ingestel na die fenomene skuld en skaamte. Vir diagnosering is daar onderskeid tussen die emosies gemaak. Dit blyk dat die belewing van skaamgevoelens direk met die self te doen het, terwyl skuldgevoelens fokus op die daad wat gedoen of versuim is. Aan die hand van 'n literatuurstudie is riglyne vir die hantering van skuld en skaamte voorgestel. 'n Vraelys is daargestel om skuld en skaamte te identifiseer, om die intensiteit van die emosies te bepaal asook om te onderskei tussen rasionele of irrasionele belewing van skuld en skaamte. 'n Empiriese studie is gedoen om kwalitatief na 'n paar gevallestudies te kyk om sodoende die effektiwiteit van die psigoterapeutiese model en die vraelys te bepaal. Bevindinge van die empiriese studie dui daarop dat die psigoterapeutiese model en die vraelys effektief vir die hantering van skuld en skaamte is. / The purpose of this dissertation is to investigate the phenomena guilt and shame. For effective diagnosis a differentiation between the two emotions was made. It appears that shame feelings focus directly towards the self. Guilt feelings focus on "wrong" or neglected deeds. In view of literature and empirical investigations guidelines were set up for the handling of guilt and shame. A questionnaire was developed to identify guilt and shame, to determine the intensity of these feelings and to differentiate between rational and irrational guilt and shame. Results of the empirical study indicated that the psychotherapeutic model and questionnaire were effective in the treatment of guilt and shame. / Psychology of Education / M. Ed. (Voorligting)

Many researches deal with a wide range of cause of anxiety disorders, which may include various untreated traumas, physiological causes, cognitive distortion or learned reactions. Anxiety disorders tend to create so-called the vicious circle of stress and anxiety that closes the patients, leads them to social isolation and gradual loss of life certainty. Anxiety disorders are among the most common mental illness. Major types are introduced in the thesis and they are connected with the concepts of self- compassion, shame-proneness and guilt-proneness, which have been studied abroad in recent years. The research part then brings the results of the role of self-compassion, shame- proneness and guilt-proneness in experiencing clinical anxiety, confirming the assumption that patients suffering from anxiety show a significantly lower level of self- compassion, a higher shame-proneness and internalized shame. Guilt-proneness does not show a relation with self-compassion. Details are discoussed. Key words: anxiety self-compassion shame internalized shame guilt

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The purpose of this study is to investigate mediation’s crime prevention effects. The question that has been answered is: which crime prevention effects mediation has had on young criminals who have participated in mediation programs? The investigation was made in relation to a comparable control group and included a reoffence analysis based on a multivariate analysis. This reoffence study mainly focuses on that the mediation prevents crime through the feelings of shame that the young perpetrator has due to the fact that the crime has been made clear and reinforced at the mediation meeting. The following hypothesis is addressed in this study: Mediation involves the trust between the young perpetrator and his/her parents and has a conflict-solving and crime-prevention effect. By committing a crime, the youth has broken the trust with his/her parents, who have condemned the action. The parents feel the shame from those around them, and because of this resume their position against the youth. The main conclusion is that the total population of youths who participated in mediation programs relapsed into crime to a lesser extent than the youths who did not participate in mediation. The risk for a relapse was twice as high for the youths who did not participate in mediation. A statistically significant relationship emerged between mediation and relapse with regard to party and person plaintiff status, but it is not possible to draw any conclusions whether mediation has a better or worse effect between plaintiff status. The significant effect of relapse for respective gender showed that girls relapsed to a lesser extent than boys. It was not possible to statistically determine whether the youths who were born abroad respective born i Sweden have relapsed to a greater extent. Regarding the age groups there was no statistically significant relationship as to whether youths relapsed to a greater or lesser extent depending on whether they were under or over fifteen years of age. Furthermore, it has not been possible to statistically determine whether group mediation has had a different outcome in relapse frequency as compared to individual mediation, and it has not been possible to distinguish whether compensation at mediation has had any effect. There emerged significant relationships between mediation and relapse for the crime categories ‘crime against life and health’, ‘crime against freedom and peace’, ‘burglary, robbery and other theft crimes’ and ‘vandalism’.

Some things you cant touch, see or grab. But they are there. Always and everywhere. Silently invading every part of you, your everyday life and the things in it. The less you speak of it the more you have it. The more you have it the less you want and can address it. Shame is not logic, it is not the brain reacting, hardly our conscience, it's the body. It is truly and fully a physical feeling. For the first time I give myself permission to dig into all of these materials, I indulge in the styles and tastes that I've long felt forbidden for me. I wont be limited in my choices of symbols, coloration or aesthetics in ways that good taste and patriarchal structures have taught me to be. I am letting that guard down and diving in, using it in advantage for my work and my theme. I feast on fake pearls, glitter, shells and plastics. I turn towards what is considered shameful or bad taste and work with it, embrace it and elevate it. Not to show that is the new "right" but to justify for all of the times that I have turned away from it because of shame. To be a person with feelings of shame is to be a person that automatically will try to turn from itself. Shame is intimately entwined with femininity, it is silently inherited from generation to generation. It is experienced only by some bodies and not others. It is not being able to see your own value. It is the loneliest feeling in the world, but really a marker for something much bigger and deeper than one individual. It is materialized everywhere around us. It is not me, but it is not not me.

In my essay I illustrate some of the different methods and theories that can be applied when children in preschool exhibit a disruptive behavior. I reflect on the story based on concepts such as shame, guilt, emotional state, competens to play, solution-oriented pedagogy and forum theater. The story takes place in a kindergarten yard. There are five children at the age of five playing a game that is inspired by a program that two of the children have seen on TV, and it must be real. The game goes astray and the children who had seen the program fall into physical conflict with each other. One child pushes his mate up against a wall with the aid of a stick. My reflektions of the text assumes questions on how I can resolv the conflict in a good way, what is the role of emotions in interaction with others? I investigate whether a form of forum theater could be a way to bring in more of the theories in efforts to help children with externalizing behavior to find strategies in every day life. I also reflect whether observations, dramatizations, environment and attitude can make a difference in how children handle their capacity for constructive play and their interaction with other children? In my conclusions, I see that there is not one way to go but many. Everything depends on the situation, the children and the educators that are involved.

When I was just 17, and in my first year of college, I found out I was pregnant and I had to navigate my way through adoption and healing after relinquishment. Adoption is a difficult choice. There is no one path that each birth parent follows, and there is no one road to healing that works either. Each birth parent's experience is unique. Adoption and being a birth parent has historically carried a stigma of shame for "giving up' a child. In just the last 40 years, an adoption renaissance has brought new understandings about the process, the opportunities for open relationships with birth parents and their children, and the need for long-term support for birth parents and adoptive parents. The birth parent experience can be one of love, respect, and compassion with the child and adoptive parents. I share my story to help those who face a similar situation; I hope that my story and supporting research can help others consider options and give them hope. In my profession as a high school teacher, I have had several pregnant students who faced difficult choices. I tell my story for all educators because understanding adoption and the birth parent experience can help other professionals practice empathy and understanding for their students facing this situation. Because of my own experience, I think I understand their fears and issues, and am able to give compassionate guidance.

Thesis advisor: John J. Makransky / The purpose of this work is to differentiate the autonomous `self-compassion' of therapeutic modernist Buddhism from pre-therapeutic Mahâyâna Buddhist practices of refuge, so that refuge itself is not obscured as a fundamental Buddhist orientation that empowers the possibility of compassion for self and other in the first place. The work begins by situating issues of shame and self-aversion sociologically, in order to understand how and why self-aversion became a significant topic of concern during the final quarter of the twentieth century. This discussion allows for a further investigation of shame as it has been addressed first by psychologists, for whom shame is often understood as a form of isolating self-aversion, and then by philosophers such as Bernard Williams and Emmanuel Levinas, for whom shame attunes the person to the moral expectations of a community, and therefore to ethical commands that arise from beyond the individual self. Both psychologists and philosophers are ultimately concerned with problems and possibilities of relationship. These discussions prepare the reader to understand the importance of Buddhist refuge as a form of relationship that structures an integrative rather than destructive self-evaluation. The second chapter of the dissertation closely examines Friedrich Nietzsche's work on shame. In a late note, Nietzsche wrote that "man has lost the faith in his own value when no infinitely valuable whole works through him"; the second chapter argues that Nietzsche's vision of a relatively autonomous will to power cannot fully incorporate this important Nietzschean insight, and helps to drive the kind of self-evaluation typical of modernist `personality culture,' which is likely to become harsh. The third chapter first discusses contemporary therapeutic Buddhist responses to self-aversion, particularly practices of `self-compassion' that claim to be rooted in early Pali canonical and commentarial sources, before developing a commentary on the medieval Tibetan lojong teaching Drive all blames into one. Drive all blames into one, though often discussed in contemporary commentaries as a form of self-blame, should be understood more thoroughly as a simultaneous process of refuge and critique--a process that drives further access to compassion not only for self, but for others as well. Chapter Four discusses mourning and self-reproach in the apophthegmata of the Desert Fathers, showing how `self-hatred' in this context is in a form of irony: the self that is denigrated is not an ultimate reality, and the process of mourning depends upon both an access to love and a clear recognition of our many turns away from that love. In conclusion, I draw attention to the irony of modernist rejections of religious self-critique as supposedly harmful forms of mere shaming, even as the modernist emphasis on autonomy is what enables self-critique to become harsh and damaging. / Thesis (PhD) — Boston College, 2014. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

The purpose of this research study was to determine the effects of Fostering Resilience™ (FR), a new integrative relapse prevention group protocol for improving relapse risk, internalized shame, and psychological well-being in adults with substance use disorders (SUD). This study also sought to identify any relationship among relapse risk, internalized shame, and psychological well-being. It is the first study to investigate the new FR manualized program model compared to treatment as usual (TAU). The FR model was created based upon direct client experience, the supposition of the intrinsic role shame plays in SUD, and the corresponding belief in the essential value of implementing shame reduction techniques for improving treatment outcomes. Participants were 43 adults with SUD (19 FR and 24 TAU) seeking outpatient treatment. All participants received the 8-week intensive outpatient (IOP) treatment, with the FR group receiving 16 sessions of the manualized FR relapse prevention group protocol in lieu of other TAU group options. Assessments were administered pre and postintervention. Results indicated that the FR treatment group produced a significant reduction in relapse risk (p = .002, ES = .825), shame (p = .004, ES = .763), and psychological wellbeing (p = .008, ES = .679) from baseline to post-intervention, while the TAU comparison group produced a non-significant improvement in relapse risk (p = .209, ES = .264), shame (p = 055, ES = .409) and psychological well-being (p = .088, ES = .456). Correlation results indicated highly significant correlations between all the dependent variables. All correlations dropped post-intervention, although remained significant. The strongest relationship was found between shame and relapse risk at baseline: ALL (n = 43, r = .880), FR (n = 19, r = .869), TAU (n = 24, r = .908). This preliminary study establishes support for the new FR model as a beneficial treatment for significantly improving relapse risk, internalized shame, and psychological well-being in adults with SUD. It also provides important knowledge and insight regarding the critical nature of shame and its role relative to relapse risk and psychological well-being in those with SUD. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2018. / FAU Electronic Theses and Dissertations Collection