Abstract
Šio straipsnio tikslas yra pasiūlyti naujo fenomenologinio požiūrio į gėdą apmatus. Tvirtinama, jog dominuojančios gėdos teorijos yra pernelyg siauros ir gėdą supranta vien kaip socialinių sankcijų baimę ar intymią patirtį, kai subjektas tampa išorinių socialinių normų objektu. Parodoma, kad gėdą reikėtų suprasti kaip individo išgyvenimą, jog jis nėra pajėgus pasiekti ego idealo standartų, nes stokoja kažko vertingo. Žvelgiant iš šios perspektyvos, gėda yra labai intymus išgyvenimas, kai individas vertina save neigiamai, nes esą stokoja to, kas, jo nuomone, jam reikalinga. Kita vertus, kadangi stoka pasireiškia tik individui lyginant realųjį savo Aš su ego idealu, gėda visuomet pasižymi ideologiniu aspektu, nes ego idealas atspindi bendras ideologines vertybes, prie kurių individas prisirišęs ir kurios sudaro dalį jo savipratos.
Highlights
Even though shame is one of the commonest experiences of a human being’s everyday life, it is at the same time one of the most controversial
I claim that prevailing theories of shame are too narrow and reduce shame to a mere fear of social sanctions or to an intimate experience wherein a subject becomes an object of external social norms
The theories which follow the external strategy tend to think that the relation between the individual self and the external moral standards are normally harmonious which means that one feels painful emotions like shame or guilt when this harmonious relation is disturbed, viz., one feels shame when one cannot meet the external moral standards of community or one has disobeyed the moral rules
Summary
Even though shame is one of the commonest experiences of a human being’s everyday life, it is at the same time one of the most controversial. On the contrary, focus on the introspective aspects of shame According to this strategy, one feels shame when her individual self is in danger, i.e., most important in the experience of shame is not that one feels she has misbehaved (this emotion we call guilt), but rather that in shame a subject becomes the object of external standards. The external strategies, by concentrating on the external aspects of shame, tend to ignore a subjective pole of shame They can admit there are individual differences in experiencing shame but overall the cultural, religious and habitual standards regulate what one perceives as shameful and what not. The internal strategies, as I have suggested, concentrate on the perspective of individual self-consciousness and its phenomenological experience of shame, which means that these theories take very seriously the internal pole of shame that the external theories ignore. The psychological research which follows the introspective methodology in order to analyze the experience of shame has reached the conclusion that in shame the self-consciousness does not focus on the collective moral rules she has broken but rather on the self, i.e., shame is not the collectivistic but rather profoundly individualistic emotion in which the self-consciousness feels that its subjective self-image is in danger
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