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  1. added 2020-07-09
    On the Possibility and Permissibility of Interpersonal Punishment.Laura Gillespie - 2017 - Dissertation, University of California, Los Angeles
    In the dissertation, I consider the permissibility of a familiar set of responses to wrongdoing in our interpersonal relationships—those responses that constitute the imposition of some cost upon the wrongdoer. Some of these responses are, I argue, properly considered punishing, and some of these instances of punishing are in turn permissible. Punishment as I understand it is a broad phenomenon, common in and to all human relationships, and not exclusively or even primarily the domain of the state. Personal interactions expressive (...)
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  2. added 2020-06-28
    The Affective and the Political: Rousseau and Contemporary Kantiansim.Byron Davies - 2020 - Tópicos: Revista de Filosofía 59:301-339.
    Jean-Jacques Rousseau is often associated with a certain political mode of relating to another, where a person (“a Citizen”) is a locus of enforceable demands. I claim that Rousseau also articulated an affective mode of relating to another, where a person is seen as the locus of a kind of value (expressive of their being an independent point of view) that cannot be demanded. These are not isolated sides of a distinction, for the political mode constitutes a solution to certain (...)
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  3. added 2020-06-24
    Guilt Without Perceived Wrongdoing.Michael Zhao - 2020 - Philosophy and Public Affairs 48 (3):285-314.
    According to the received account of guilt in the philosophical literature, one cannot feel guilt unless one takes oneself to have done something morally wrong. But ordinary people feel guilt in many cases in which they do not take themselves to have done anything morally wrong. In this paper, I focus on one kind of guilt without perceived wrongdoing, guilt about being merely causally responsible for a bad state-of-affairs. I go on to present a novel account of guilt that explains (...)
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  4. added 2020-05-17
    Online Shaming.Kathryn J. Norlock - 2017 - Social Philosophy Today 33:187-197.
    Online shaming is a subject of import for social philosophy in the Internet age, and not simply because shaming seems generally bad. I argue that social philosophers are well-placed to address the imaginal relationships we entertain when we engage in social media; activity in cyberspace results in more relationships than one previously had, entailing new and more responsibilities, and our relational behaviors admit of ethical assessment. I consider the stresses of social media, including the indefinite expansion of our relationships and (...)
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  5. added 2020-04-09
    Learning From Failure: Shame and Emotion Regulation in Virtue as Skill.Matt Stichter - forthcoming - Ethical Theory and Moral Practice:1-14.
    On an account of virtue as skill, virtues are acquired in the ways that skills are acquired. In this paper I focus on one implication of that account that is deserving of greater attention, which is that becoming more skillful requires learning from one’s failures, but that turns out to be especially challenging when dealing with moral failures. In skill acquisition, skills are improved by deliberate practice, where you strive to correct past mistakes and learn how to overcome your current (...)
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  6. added 2019-11-14
    Shame, Selves, and Morality.Charlie Kurth - forthcoming - Philosophical Psychology.
    This essay critically examines the account of shame and its moral value that Krista Thomason develops in her book, Naked.
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  7. added 2019-09-27
    Blameless Guilt: The Case of Carer Guilt and Chronic and Terminal Illness.Matthew Bennett - 2018 - International Journal of Philosophical Studies 26 (1):72-89.
    My ambition in this paper is to provide an account of an unacknowledged example of blameless guilt that, I argue, merits further examination. The example is what I call carer guilt: guilt felt by nurses and family members caring for patients with palliative-care needs. Nurses and carers involved in palliative care often feel guilty about what they perceive as their failure to provide sufficient care for a patient. However, in some cases the guilty carer does not think that he has (...)
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  8. added 2019-08-18
    Self‐Assessment and Social Practices.Jeremy Fischer - 2017 - Journal of Social Philosophy 48 (2):144-164.
    This article develops and defends a social practice-based theory of personal ideals. After sketching this theory, I show how it undermines the sharp dichotomy between evaluative self-assessment and assessment of one’s social standing that underlies common objections to accounts of pride and shame (such as Rawls’s account of shame) that explain these emotions in terms of personal ideals.
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  9. added 2019-07-15
    Honour (Draft of Entry for Routledge Encyclopedia of Philosophy).Dan Demetriou - manuscript
    Given its psychological and sociological importance, especially in non-liberal societies, honor may be the most undertheorized normative phenomenon. Philosophical neglect of honor is due partly to the doubtful moral bona fides of honor: honor-typical motives have been usually viewed by philosophers in both the Christian and liberal West as either non-moral or immoral but replaced by morally sounder ones. More practically, honor (and what is usually translated into the English “honor”) connotes a number of apparently contradictory meanings, further bedeviling analyses. (...)
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  10. added 2019-05-24
    A Comprehensive Account of Blame: Self-Blame, Non-Moral Blame, and Blame for the Non-Voluntary.Douglas W. Portmore - manuscript
    Blame is multifarious. It can be passionate or dispassionate. It can be expressed or kept private. We blame both the living and the dead. And we blame ourselves as well as others. What’s more, we blame ourselves, not only for our moral failings, but also for our non-moral failings: for our aesthetic bad taste, gustatory self-indulgence, or poor athletic performance. And we blame ourselves both for things over which we exerted agential control (e.g., our voluntary acts) and for things over (...)
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  11. added 2019-04-26
    Ukrainian Guilts and Apologies: a Space of Connotations.Vadym Vasiutynskyi - 2018 - Psychology and Psychosocial Interventions 1:25-30.
    According to the results of 162 respondents survey, the affective and cognitive components of feelings of guilt in the space of Ukrainians’ collective consciousness were described. This space is complex, but poorly structured, capable of appearing and spreading little understood defensive assessments and attitudes. -/- The content of relevant processes recorded the following trends: undifferentiated feelings of guilt, general self-accusations, accusations of Ukrainians themselves for historical failures, shame for Ukrainians’ violence, readiness to recognize or not to recognize Ukrainians’ guilties, accusations (...)
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  12. added 2018-10-18
    Investigating Shame: A comparison between the Freudian psychoanalysis and cognitive approach in psychology and a theological-moral view about shame.Hossein Dabbagh - 2018 - Journal of Philosophical Meditations 8 (20):109-143.
    Shame’s conceptualization is one of the most challenging discussions in psychological studies. This challenge creates many ambiguities for both psychologists and theologians in Eastern cultures especially Iranian-Islamic culture. This paper discusses the dominant psychological researches about shame and tries to compare the outcome of these researches with Abdulkarim Soroush’s theological-moral view about shame. This comparison, we believe, helps us to understand their different approaches for further psychological and theological studies. We used descriptive-analytical method for the current research and our resources (...)
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  13. added 2018-10-14
    Krista K. Thomason, Naked: The Dark Side of Shame and Moral Life, Oxford University Press, 2018.Mark Alfano - forthcoming - Criminal Justice Ethics.
    In Naked, Krista K. Thomason offers a multi-faceted account of shame, covering its nature as an emotion, its positive and negative roles in moral life, its association with violence, and its provocation through invitations to shame, public shaming, and stigmatization. Along the way, she reflects on a range of examples drawn from literature, memoirs, journalism, and her own imagination. She also considers alternative views at length, draws a wealth of important distinctions, and articulates many of the most intuitive objections to (...)
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  14. added 2018-06-10
    Psychological Mechanism of Corruption: A Comprehensive Review. [REVIEW]Juneman Abraham, Julia Suleeman & Bagus Takwin - forthcoming - Asian Journal of Scientific Research.
    Corruption prevention can be more effective if it does not rely merely on legal enforcement. This theoretical review aimed to propose a hypothetical psychological model capable of explaining the behavior of corruption. Moral disengagement is a variable that is considered ontologically closest in “distance” to the variable of corruption behavior. Counterfeit self, implicit self-theory, ethical mindset and moral emotion are taken into account as the pivotal factors of the corruption behavior and its mechanism of moral disengagement. Counterfeit self along with (...)
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  15. added 2017-09-04
    Agent-Regret and the Social Practice of Moral Luck.Jordan MacKenzie - 2017 - Res Philosophica 94 (1):95-117.
    Agent-regret seems to give rise to a philosophical puzzle. If we grant that we are not morally responsible for consequences outside our control, then agent-regret—which involves self-reproach and a desire to make amends for consequences outside one’s control—appears rationally indefensible. But despite its apparent indefensibility, agent-regret still seems like a reasonable response to bad moral luck. I argue here that the puzzle can be resolved if we appreciate the role that agent-regret plays in a larger social practice that helps us (...)
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  16. added 2016-12-21
    Blameworthiness as Deserved Guilt.Andreas Carlsson - 2017 - The Journal of Ethics 21 (1):89-115.
    It is often assumed that we are only blameworthy for that over which we have control. In recent years, however, several philosophers have argued that we can be blameworthy for occurrences that appear to be outside our control, such as attitudes, beliefs and omissions. This has prompted the question of why control should be a condition on blameworthiness. This paper aims at defending the control condition by developing a new conception of blameworthiness: To be blameworthy, I argue, is most fundamentally (...)
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  17. added 2016-04-04
    Rationalizing Indirect Guilt.Scott Anderson - 2009 - Vermont Law Review 33 (3):519-550.
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  18. added 2016-01-21
    Original Sin: The Divergent Doctrines of Augustine and Tillich.Richard Oxenberg - manuscript
    In this paper I provide a comparative analysis of Augustine's and Paul Tillich's doctrines of Original Sin. I argue that Augustine's doctrine is deeply flawed in ways corrected for by Tillich.
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  19. added 2015-08-26
    The Body and Shame: Phenomenology, Feminism, and the Socially Shaped Body.Luna Dolezal - 2015 - Lexington Books.
    This book investigates the concept of body shame and explores its significance when considering philosophical accounts of embodied subjectivity, providing phenomenological reflections on how the body is shaped by social forces.
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  20. added 2014-09-02
    Regaining the 'Lost Self': A Philosophical Analysis of Survivor's Guilt.Amber Griffioen - 2014 - In Altered Self and Altered Self Experience. pp. 43-57.
    Although there has been much discussion regarding shame and guilt, not enough has been said about the complexities of the relationship between the two. In this paper, I examine one way in which I take shame and guilt to interact – namely in cases of so-called “survivor’s guilt” among victims of trauma. More specifically, I argue that survivor’s guilt may represent a kind of response to feelings of shame – one which is centrally tied to the central philosophical notions of (...)
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  21. added 2014-03-31
    Shame and the Temporality of Social Life.Lisa Guenther - 2011 - Continental Philosophy Review 44 (1):23-39.
    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 (...)
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  22. added 2013-09-05
    Moral Distress in Healthcare.Judith Andre - 2002 - Bioethics Forum 18 (1-2):44-46.
    Moral distress is the sense that one must do, or cooperate in, what is wrong. It is paradigmatically faced by nurses, but it is almost a universal occupational hazard.
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  23. added 2013-09-02
    Resisting Agamben: The Biopolitics of Shame and Humiliation.Lisa Guenther - 2012 - Philosophy and Social Criticism 38 (1):59-79.
    In Remnants of Auschwitz , Giorgio Agamben argues that the hidden structure of subjectivity is shame. In shame, I am consigned to something that cannot be assumed, such that the very thing that makes me a subject also forces me to witness my own desubjectification. Agamben’s ontological account of shame is problematic insofar as it forecloses collective responsibility and collapses the distinction between shame and humiliation. By recontextualizing three of Agamben’s sources – Primo Levi, Robert Antelme and Maurice Blanchot – (...)
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  24. added 2013-01-07
    On White Shame and Vulnerabiltiy.Alison Bailey - 2011 - South African Journal of Philosophy 30 (3):472-483.
    In this paper I address a tension in Samantha Vice’s claim that humility and silence offer effective moral responses to white shame in the wake of South African apartheid. Vice describes these twin virtues using inward-turning language of moral self-repair, but she also acknowledges that this ‘personal, inward directed project’ has relational dimensions. Her failure to explore the relational strand, however, leaves her description of white shame sounding solitary and penitent. -/- My response develops the missing relational dimensions of white (...)
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  25. added 2012-04-27
    The Guilty Mind.William E. Mann - 2009 - European Journal for Philosophy of Religion 1 (1):41 - 63.
    The doctrine of mens rea can be expressed in this way: MRP: If A is culpable for performing phi, then A performs phi intentionally in circumstances in which it is impermissible to perform phi. The Sermon on the Mount suggests the following principle: SMP: If A intends to perform phi in circumstances in which it would be impermissible for A to perform phi, then A’s intending to perform phi makes A as culpable as A would be were A to perform (...)
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