Shame in Social Theory

Thomas J. Scheff

Scheff argues, in this chapter, that both shame and denial of shame are ingrained in our civilization, and that this denial must be usurped by the introduction of a wider emotional language that allows for more nuanced emotional expression, such as that of shame.

Scheff frames shame, and its counterpart pride, as integral parts of social bonds, at one point in his article classifying the fear of shame as "social fear," citing especially the work of Cooley, who explores shame in human interaction, particularly physiological phenomena such as the lowering of the eyes and blushing at the occurrence of shame.

Scheff discusses what he calls "shame cultures" and "guilt cultures," positing shame as characteristic of traditional, non-Western societies, while guilt cultures are modern, industrialized societies. Both shame and guilt are used for "social control" in their respective civilizations (210). Our aggressive denial of shame in modern society has led to a sort of double shame - in shameful situations, we feel the immediate shame but also the shame at feeling shame, an emotion that seems so forbidden in modern society.

This awareness of the inappropriate nature of the emotion of shame emerges in a tendency toward "impression management" (210: citing Goffman 1959), or a constant attempt to control the self that is presented to others, even others the self does not consider important. This tendency obviously increases the likelihood of shame states in our daily lives. Interestingly, Scheff points out a similar tendency to feel shame at experiences of pride emotions (219).

Scheff concludes his article with a discussion of how guilt usurped shame in modern societies. Her ultimate conclusion is that as family structures change in a modernizing society, the culture becomes more characterized by isolation. As such, with the intersubjective focus of shame discussed throughout this course material, social regulation by the group becomes less effective.

Scheff points to an institutionalization of "the myth of individualism," and the above mentioned turning away of pride and shame with this isolation, as "defenses against the pain of threatened bonds" (224). This process of rejecting the rejector reflects the anger that accompanies shame.

The cultural focus in this article draws a parallel to the two chapters discussed in previous posts from Cultural Trauma and Collective Identity; this article's focus on societies' experience of shame versus that of the individuals nods to a similar focus with regards to trauma in the previously discussed chapters.