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Shame and guilt الخجل والذنب

Self-directed moral emotion, its healthy and corrosive forms.

Everything below was reached through this subject, not through the words you typed. Every row states how it was reached.

Qurʾān

القرآن6 shown

Verses named for this subject by hand come first. The rest are found by the subject’s own Arabic and English senses and are shown as lexical matches, not as anchors anyone has confirmed.

Qur'ān 66:8English sense: repent, turn to God | Arabic sense: توبه, توبوا

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ تُوبُوٓاْ إِلَى ٱللَّهِ تَوۡبَةࣰ نَّصُوحًا عَسَىٰ رَبُّكُمۡ أَن يُكَفِّرَ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَيُدۡخِلَكُمۡ جَنَّٰتࣲ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ يَوۡمَ لَا يُخۡزِي ٱللَّهُ ٱلنَّبِيَّ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥۖ نُورُهُمۡ يَسۡعَىٰ بَيۡنَ أَيۡدِيهِمۡ وَبِأَيۡمَٰنِهِمۡ يَقُولُونَ رَبَّنَآ أَتۡمِمۡ لَنَا نُورَنَا وَٱغۡفِرۡ لَنَآۖ إِنَّكَ عَلَىٰ كُلِّ شَيۡءࣲ قَدِيرࣱ‏

Believers, turn to God in sincere repentance. Your Lord may well cancel your bad deeds for you and admit you into Gardens graced with flowing streams, on a Day when God will not disgrace the Prophet or those who have believed with him. With their lights streaming out ahead of them and to their right, they will say, ‘Lord, perfect our lights for us and forgive us: You have power over everything.’

Qur'ān 4:17English sense: repent | Arabic sense: التوبة, توبه

إِنَّمَا ٱلتَّوۡبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعۡمَلُونَ ٱلسُّوٓءَ بِجَهَٰلَةࣲ ثُمَّ يَتُوبُونَ مِن قَرِيبࣲ فَأُوْلَٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيۡهِمۡۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمࣰ ا

But God only undertakes to accept repentance from those who do evil out of ignorance and soon afterwards repent: these are the ones God will forgive, He is all knowing, all wise

Qur'ān 4:18Arabic sense: التوبة, توبه | English sense: repent

وَلَيۡسَتِ ٱلتَّوۡبَةُ لِلَّذِينَ يَعۡمَلُونَ ٱلسَّيِّـَٔاتِ حَتَّىٰٓ إِذَا حَضَرَ أَحَدَهُمُ ٱلۡمَوۡتُ قَالَ إِنِّي تُبۡتُ ٱلۡـَٰٔنَ وَلَا ٱلَّذِينَ يَمُوتُونَ وَهُمۡ كُفَّارٌۚ أُوْلَٰٓئِكَ أَعۡتَدۡنَا لَهُمۡ عَذَابًا أَلِيمࣰ ا

It is not true repentance when people continue to do evil until death confronts them and then say, ‘Now I repent,’ nor when they die defiant: We have prepared a painful torment for these

Qur'ān 42:25Arabic sense: التوبة, توبه | English sense: repent

وَهُوَ ٱلَّذِي يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَيَعۡفُواْ عَنِ ٱلسَّيِّـَٔاتِ وَيَعۡلَمُ مَا تَفۡعَلُونَ

it is He who accepts repentance from His servants and pardons bad deeds- He knows everything you do

Qur'ān 9:104English sense: repent | Arabic sense: التوبة, توبه

أَلَمۡ يَعۡلَمُوٓاْ أَنَّ ٱللَّهَ هُوَ يَقۡبَلُ ٱلتَّوۡبَةَ عَنۡ عِبَادِهِۦ وَيَأۡخُذُ ٱلصَّدَقَٰتِ وَأَنَّ ٱللَّهَ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

Do they not know that it is God Himself who accepts repentance from His servants and receives what is given freely for His sake? He is always ready to accept repentance, most merciful

Qur'ān 2:54English sense: repent | Arabic sense: توبوا

وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦ يَٰقَوۡمِ إِنَّكُمۡ ظَلَمۡتُمۡ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلۡعِجۡلَ فَتُوبُوٓاْ إِلَىٰ بَارِئِكُمۡ فَٱقۡتُلُوٓاْ أَنفُسَكُمۡ ذَٰلِكُمۡ خَيۡرࣱ لَّكُمۡ عِندَ بَارِئِكُمۡ فَتَابَ عَلَيۡكُمۡۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

Moses said to his people, ‘My people, you have wronged yourselves by worshipping the calf, so repent to your Maker and kill [the guilty among] you. That is the best you can do in the eyes of your Maker.’ He accepted your repentance: He is the Ever Relenting and the Most Merciful

Tafsīr

التفسير6 shown

Commentary on the verses above, at most two editions per verse.

en-asbab-al-nuzul-by-al-wahidi on 66:8en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

O you who have faith, repent to God with true repentance. “O believers, familiars, and friends, all of you repent! Come back to My threshold! Turn to Me! Though you have done what comes from you, I will do what comes from Me! Nobody accepts the defective except here. Come back! No threshold forgives sins but here. Seek shelter in Me! Come from the unkindly to the Lovingly Kind! Come from the pain of despair to hope! I have no fear of forgiving sins, come back! I am not ashamed to accept the defective, return!” Read the equivalent of this verse in “Be penitent toward your Lord” [39:54]. The station of penitence is higher than the station of repentance. Penitence is the servant's return to his Lord with heart and aspiration, and repentance is the servant's return from disobedience to obedience. What is penitence? Coming from the valley of hypocrisy on the feet of truthfulness to the valley

en-al-jalalayn on 66:8en-al-jalalayncommentary on an ayah this subject surfaced

O you who believe! Repent to God with sincere repentance read nasūhan or nusūhan a truthful repentance so that one does not return to committing that sin again nor have the desire to return to it. It may be that your Lord ‘asā an expression denoting ‘a hope’ that will be realised will absolve you of your misdeeds and admit you into gardens orchards underneath which rivers flow on the day when God will not let down by admitting into the Fire the Prophet and those who believe with him. Their light will be running before them in front of them and it will be on their right. They will say yaqūlūna this denotes the beginning of a new syntactically independent sentence ‘Our Lord! Perfect our light for us towards Paradise — whereas the hypocrites their light will be extinguished — and forgive us Our Lord. Assuredly You have power over all things’.

en-asbab-al-nuzul-by-al-wahidi on 4:17en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

It is for God to turn only toward those who do the ugly in ignorance and then soon turn. Those-God will turn toward them. And God is knowing, wise. Turning/repentance [tawba] is the mark of the road, the leader to the court, the key to the treasure, the intercessor of union, the head of every happiness, and the basis of freedom. First is regret in the heart, second apology with the tongue, and then cutting off from bad things and bad people. It has come in the report that when someone repents but does not put aside bad friends, he is not a repenter. When someone repents but does not put aside food and drink, he is not a repenter. When someone repents but does not put aside his bedclothes and empty his eyes of sleep, he is not a repenter. When someone repents but does not expend the wealth left over after food, he is not a repenter. The precondition of repentance is that you detach your h

en-asbab-al-nuzul-by-al-wahidi on 4:18en-asbab-al-nuzul-by-al-wahidicommentary on an ayah this subject surfaced

This turning will not belong to those who keep on doing ugly deeds until death is present for one of them, and then he says: “Surely now I have turned.” In the tongue of learning, one must repent before death, even if it be one moment. In the tongue of practice, one must repent before the soul has the habit of seeing itself and worshiping itself. When someone is pleased with himself and gazes upon himself habitually, the door to repentance has been shut to him and the water of deliverance taken away from him. Quit being the companion of self-nurturing habit-worshipers! Kiss the dust beneath the feet of those who have disowned self! [DS 972] Not everyone who has repented in the road of the Shariah, thereby reaching pardon and forgive- ness, has reached truthfulness in love in respect of the Haqiqah. For a long time David the prophet wept and pleaded. At last it was said to him, “O David!

en-al-jalalayn on 4:17en-al-jalalayncommentary on an ayah this subject surfaced

The repentance that God accepts that is the one which He has prescribed for Himself to accept out of His bounty is only of those who do evil an act of disobedience in ignorance bi-jahālatin a circumstantial qualifier in other words ‘they are ignorant’ while they are disobeying their Lord; then repent shortly thereafter before the last gasps of death; God will relent to those He will accept their repentance. And God is ever Knowing of His creatures Wise in what He does with them.

en-al-jalalayn on 4:18en-al-jalalayncommentary on an ayah this subject surfaced

Repentance is not for those who do evil deeds sins until when death approaches one of them and the pangs of death begin he says upon witnessing his predicament ‘Indeed now I repent’ for this would not avail him and would not be accepted from him; neither for those who die disbelieving if they repent in the Hereafter upon seeing the chastisement it will not be accepted from them. Those — We have prepared for them a painful chastisement.

Ḥadīth

الحديث2 shown

Sound narrations only, and never matched by text. A narration appears here because a compiler filed it under a chapter this subject maps to, or because someone read it and anchored it. Each row says which.

Jami' at-Tirmidhi 3370Remembrance, Supplication and Repentancefiled here by the compiler

حَدَّثَنَا عَبَّاسُ بْنُ عَبْدِ الْعَظِيمِ الْعَنْبَرِيُّ، وَغَيْرُ، وَاحِدٍ، قَالُوا حَدَّثَنَا أَبُو دَاوُدَ الطَّيَالِسِيُّ، حَدَّثَنَا عِمْرَانُ الْقَطَّانُ، عَنْ قَتَادَةَ، عَنْ سَعِيدِ بْنِ أَبِي الْحَسَنِ، عَنْ أَبِي هُرَيْرَةَ، رضى الله عنه عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ لَيْسَ شَيْءٌ أَكْرَمَ عَلَى اللَّهِ تَعَالَى مِنَ الدُّعَاءِ ‏"‏ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ مَرْفُوعًا إِلاَّ مِنْ حَدِيثِ عِمْرَانَ الْقَطَّانِ وَعِمْرَانُ الْقَطَّانُ هُوَ ابْنُ دَاوَرَ وَيُكْنَى أَبَا الْعَوَّامِ ‏.‏ حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، عَنْ عِمْرَانَ الْقَطَّانِ، بِهَذَا الإِسْنَادِ نَحْوَهُ ‏.‏

Abu Hurairah narrated that:The Prophet said: “There is nothing more honorable with Allah [Most High] than supplication.”

Jami' at-Tirmidhi 3372Remembrance, Supplication and Repentancefiled here by the compiler

حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ، حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ ذَرٍّ، عَنْ يُسَيْعٍ، عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏"‏ الدُّعَاءُ هُوَ الْعِبَادَةُ ‏"‏ ‏.‏ ثُمَّ قَرَأََ ‏:‏ ‏(‏وقالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ ‏)‏ ‏.‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ وَقَدْ رَوَاهُ مَنْصُورٌ وَالأَعْمَشُ عَنْ ذَرٍّ وَلاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ ذَرٍّ ‏.‏ هُوَ ذَرُّ بْنُ عَبْدِ اللَّهِ الْهَمْدَانِيُّ ثِقَةٌ وَالِدُ عُمَرَ بْنِ ذَرٍّ ‏.‏

An-Nu`man bin Bashir narrated that:The Prophet said: “The supplication, is worship.” Then he recited: And Your Lord said: “Call upon me, I will respond to you. Verily, those who scorn My worship, they will surely enter Hell humiliated

Classical works

كتب التراث6 shown

Arabic originals, reached through the subject’s Arabic senses. Interpretive sources, never proof of a ruling.

ihya §14109ihyaArabic sense: التوبة, الحياء, الندم, توبه, حياء, ندم

وإن كان في معصية فمراقبته بالتوبة والندم والإقلاع والحياء والاشتغال بالتفكر

ihya §14351ihyaArabic sense: التوبة, الذنوب, الندم, توبه, ذنوب, ندم

وأما النوع الرابع وهو المنجيات فهو التوبة والندم على الذنوب والصبر على البلاء والشكر على النعماء والخوف والرجاء والزهد في الدنيا والإخلاص والصدق في الطاعات ومحبة الله وتعظيمه والرضا بأفعاله والشوق إليه والخشوع والتواضع له

ihya §14354ihyaArabic sense: التوبة, الندم, توبه, ذنوب, ندم

فإذا أراد أن يكتسب لنفسه أحوال التوبة والندم فليفتش ذنوبه أولا وليتفكر فيها وليجمعها على نفسه وليعظمها في قلبه

madarij §1011madarijArabic sense: التوبة, الندم, توبه, ندم

قال وشرائط التوبة ثلاثة الندم والإقلاع والإعتذار

madarij §1012madarijArabic sense: التوبة, الندم, توبه, ندم

فحقيقة التوبة هي الندم على ما سلف منه في الماضي والإقلاع عنه في الحال والعزم على أن لا يعاوده في المستقبل

madarij §1016madarijArabic sense: التوبة, الندم, توبه, ندم

فأما الندم فإنه لا تتحقق التوبة إلا به إذ من لم يندم على القبيح فذلك دليل على رضاه به وإصراره عليه وفي المسند الندم توبة

Research library

المكتبة البحثية547 works held

Peer-reviewed work held with its DOI and abstract, labelled with the study design its publication types report. None of it has been read or assessed, so nothing here may be cited as showing anything. Retracted work is held for the record but never listed; a review that a later version replaced is listed under its replacement and marked.

10.1037/a0027930Psychological bulletin (2012)MEDLINE-indexed journal, not yet read by us; matched on Guilt, Shame, self-conscious emotion, guilt, shame

Gender differences in self-conscious emotional experience: a meta-analysis.: The self-conscious emotions (SCE) of guilt, shame, pride, and embarrassment are moral emotions, which motivate adherence to social norms and personal standards and emerge in early childhood following the development of self-awareness. Gender stereotypes of emotion maintain that women experience more guilt, shame, and embarrassment but that men experience more pride. To estimate the magnitude of gender differences in SCE experience and to determine the circumstances under which these gender diffe

10.1037/a0038235Emotion (Washington, D.C.) (2014)MEDLINE-indexed journal, not yet read by us; matched on Guilt, Shame, self-conscious emotion, guilt, shame

Shame and the motivation to change the self.: A central question of human psychology is whether and when people change for the better. Although it has long been assumed that emotion plays a central role in self-regulation, the role of specific emotions in motivating a desire for self-change has been largely ignored. We report 2 studies examining people's lived experiences of self-conscious emotions, particularly shame, in motivating a desire for self-change. Study 1 revealed that when participants recalled experiences of shame, guilt, or em

10.1016/j.cpr.2019.101779Clinical psychology review (2019)MEDLINE-indexed journal, not yet read by us; matched on Guilt, Shame, guilt, shame

An examination of the relationship between shame, guilt and self-harm: A systematic review and meta-analysis.: Self-harm is a major public health concern associated with suicide risk and significant psychological distress. Theories suggest that aversive emotional states are an important process that drives self-harm. Shame and guilt may, in particular, be important emotions in self-harm. This review therefore sought to provide a systematic review and meta-analysis of the relationship between shame, guilt, and self-harm. A systematic search of electronic databases (PsycINFO; Medline; CINAHL Plus; Web of S

10.1016/j.janxdis.2018.07.005Journal of anxiety disorders (2018)MEDLINE-indexed journal, not yet read by us; matched on Guilt, Shame, guilt, shame

Shame-proneness, guilt-proneness and anxiety symptoms: A meta-analysis.: There is a growing body of investigations showing that shame and guilt are important features of various psychological problems including anxiety disorders. This study quantitatively summarized the magnitude of the associations of shame and guilt with anxiety symptoms. We looked both at the associations with broader categories of anxiety symptoms (i.e., undifferentiated anxiety symptoms, trait and state anxiety), but also with symptoms specific to individual anxiety disorders. In most cases, sha

10.1016/j.janxdis.2021.102443Journal of anxiety disorders (2021)MEDLINE-indexed journal, not yet read by us; matched on Guilt, Shame, guilt, shame

Shame, guilt, and posttraumatic stress symptoms: A three-level meta-analysis.: Existing empirical findings are inconsistent on the correlations of shame and guilt with posttraumatic stress symptoms (PTSS). This study aimed to quantitatively summarize the strength of the associations of shame and guilt with PTSS and explore potential moderators. Based on a three-level meta-analytic method, shame was positively correlated with PTSS, no matter whether the effects of guilt were controlled; guilt also had a positive correlation with PTSS, regardless of whether the effects of sh

10.1037/a0021466Psychological bulletin (2011)MEDLINE-indexed journal, not yet read by us; matched on Guilt, Shame, guilt, shame

Shame, guilt, and depressive symptoms: a meta-analytic review.: Recent theoretical and empirical work has facilitated the drawing of sharp conceptual distinctions between shame and guilt. A clear view of these distinctions has permitted development of a research literature aimed at evaluating the differential associations of shame and guilt with depressive symptoms. This study quantitatively summarized the magnitude of associations of shame and guilt with depressive symptoms. Two hundred forty-two effect sizes were obtained from 108 studies employing 22,411

Research library, full list

401 to 425 of 547
Wassing R, Benjamins JS, Dekker K, Moens S, Spiegelhalder K, Feige B, Riemann D, van der Sluis S, Van Der Werf YD, Talamini LM, Walker MP, Schalkwijk F, Van Someren EJ (2016)MEDLINE-indexed journal, not yet read by usProceedings of the National Academy of Sciences of the United States of America132 citations

Slow dissolving of emotional distress contributes to hyperarousal.

The mechanisms underlying hyperarousal, the key symptom of insomnia, have remained elusive, hampering cause-targeted treatment. Recently, restless rapid-eye-movement (REM) sleep emerged as a robust signature of sleep in insomnia. Given the role of REM sleep in emotion regulation, we hypothesized that restless REM sleep could interfere with the overnight resolution of emotional distress, thus contributing to accumulation of arousal. Participants (n = 1,199) completed questionnaires on insomnia severity, hyperarousal, self-conscious emotional distress, and thought-like nocturnal mentation that was validated to be a specific proxy for restless REM sleep (selective fragmentation: R = 0.57, P < 0.001; eye movement density: R = 0.46, P < 0.01) in 32 polysomnographically assessed participants. The experience of distress lasting overnight increased with insomnia severity (β = 0.29, P < 10(-23)),

matched on Shame (keyword), self-conscious emotion (text)

Ryan SE, Majed EZ, Sunderji S, Sabiston CM (2026)MEDLINE-indexed journal, not yet read by usBody image

Feedback, feelings, and function: Interpersonal contexts and body image in adolescent girls' sport.

Participation in sport during adolescence offers numerous physical and psychosocial benefits, yet many girls disengage, often due to body image concerns. Body-related self-conscious emotions-such as shame, guilt, envy, embarrassment, and pride-may influence sport experiences and participation, but little is known about how the interpersonal sport context shapes these emotions. This study examined how 12 dimensions of the interpersonal sport context were associated with body-related self-conscious emotions among adolescent girl athletes, drawing on the tripartite influence model of body image and self-conscious emotion theory. A sample of adolescent girls (N = 215; Mage = 16.09 ± 1.39) with 7.02 (± 3.43) years in community sports completed validated measures of the interpersonal sport context and body-related emotions. The associations between the interpersonal sport context and self-cons

matched on self-conscious emotion (text), guilt (text), shame (text)

Sabiston CM, Doré I, Lucibello KM, Pila E, Brunet J, Thibault V, Bélanger M (2022)MEDLINE-indexed journal, not yet read by usSocial science & medicine (1982)18 citations

Body image self-conscious emotions get worse throughout adolescence and relate to physical activity behavior in girls and boys.

Body image is a commonly-reported factor perpetuating declines in physical activity levels during adolescence. However, the evidence is predominantly qualitative, cross-sectional, and focused on girls. Furthermore, the affective dimension of body image has been overlooked compared to the perceptual (e.g., misrepresentations of body size) and cognitive (e.g., dissatisfaction) dimensions. Affective body image includes a range of self-conscious emotions including guilt, shame, envy, embarrassment, and authentic and hubristic pride. This study examined (i) body-related self-conscious emotions over time, and (ii) associations between body-related emotions and physical activity over five years during early-to-mid adolescence. Potential gender differences were also explored. Self-report data for this study were collected once a year over 5 years as part of the MATCH study. The main analyses inv

matched on self-conscious emotion (text), guilt (text), shame (text)

Rowe AD, Fitness J (2018)MEDLINE-indexed journal, not yet read by usBehavioral sciences (Basel, Switzerland)48 citations

Understanding the Role of Negative Emotions in Adult Learning and Achievement: A Social Functional Perspective.

The role of emotions in adult learning and achievement has received increasing attention in recent years. However, much of the emphasis has been on test anxiety, rather than the wider spectrum of negative emotions such as sadness, grief, boredom and anger. This paper reports findings of a qualitative study exploring the experience and functionality of negative emotions at university. Thirty-six academic staff and students from an Australian university were interviewed about emotional responses to a range of learning events. Data analysis was informed by a prototype approach to emotion research. Four categories of discrete negative emotions (anger, sadness, fear, boredom) were considered by teachers and students to be especially salient in learning, with self-conscious emotions (guilt, embarrassment, shame) mentioned by more students than staff. While negative emotions were frequently vie

matched on self-conscious emotion (text), guilt (text), shame (text)

Shepherd L, Walbey C, Lovell B (2017)MEDLINE-indexed journal, not yet read by usJournal of human lactation : official journal of International Lactation Consultant Association29 citations

The Role of Social-Cognitive and Emotional Factors on Exclusive Breastfeeding Duration.

Background: Previous research has suggested that exclusive breastfeeding is likely to be predicted by social-cognitive variables and fear. However, there is little research assessing the role of regret and self-conscious emotions (e.g., pride and guilt) in promoting exclusive breastfeeding. Research aim: The primary aim of this research was to determine whether social-cognitive variables, fear, regret, and self-conscious emotions predict exclusive breastfeeding duration. The secondary aim of this research was to assess whether these factors predict infant-feeding choice (i.e., exclusively breastfed, combination fed, or generally formula fed). Methods: In this nonexperimental one-group self-report survey, 375 mothers rated social-cognitive variables toward breastfeeding (attitude, subjective norm, perceived control, and self-efficacy), their fear toward inadequate nutrition from breastfee

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Laukka P, Elfenbein HA, Söder N, Nordström H, Althoff J, Chui W, Iraki FK, Rockstuhl T, Thingujam NS (2013)MEDLINE-indexed journal, not yet read by usFrontiers in psychology49 citations

Cross-cultural decoding of positive and negative non-linguistic emotion vocalizations.

Which emotions are associated with universally recognized non-verbal signals?We address this issue by examining how reliably non-linguistic vocalizations (affect bursts) can convey emotions across cultures. Actors from India, Kenya, Singapore, and USA were instructed to produce vocalizations that would convey nine positive and nine negative emotions to listeners. The vocalizations were judged by Swedish listeners using a within-valence forced-choice procedure, where positive and negative emotions were judged in separate experiments. Results showed that listeners could recognize a wide range of positive and negative emotions with accuracy above chance. For positive emotions, we observed the highest recognition rates for relief, followed by lust, interest, serenity and positive surprise, with affection and pride receiving the lowest recognition rates. Anger, disgust, fear, sadness, and neg

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Zare M, Williams MT, Williams MT (2026)MEDLINE-indexed journal, not yet read by usDiscover mental health

Exploring the associations between intersectional discrimination, shame, coping and trauma among Muslim women in Canada.

Muslim women living in Canada commonly experience intersecting gender, race, and religious discrimination. Discrimination experiences are shown to instill feelings of shame and have been found to be related to negative mental health outcomes. Thus, to develop more effective support systems for Muslim women, it is important to understand how intersectional experiences of discrimination relate to shame, coping strategies, and psychological well-being among this population. To this end, this study investigated the association between different forms of discriminations and racial trauma among Muslim women living in Canada. Next, it examined whether shame and coping styles mediate this association. A sample of 91 Muslim women living in Canada completed an online survey measuring their discrimination experiences, shame, racial trauma, and coping style. Findings revealed that greater ethnic and

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Biermann M, Schulze A, Vonderlin R, Bohus M, Lyssenko L, Lis S (2023)MEDLINE-indexed journal, not yet read by usFrontiers in psychiatry3 citations

Shame, self-disgust, and envy: An experimental study on negative emotional response in borderline personality disorder during the confrontation with the own face.

Background: A markedly negative self-image and pervasive shame proneness have consistently been associated with borderline personality disorder (BPD). The present experimental study investigated the intensity of negative emotional responses with a focus on shame in BPD compared to healthy control persons (HCs) during an experimental paradigm promoting self-awareness, self-reflection, and self-evaluation. Furthermore, the relationship between levels of state shame during the experiment and shame proneness in BPD compared to HCs was examined. Methods: A sample of 62 individuals with BPD and 47 HCs participated in the study. During the experimental paradigm, participants were presented with photos of (i) the own face, (ii) the face of a well-known person, and (iii) of an unknown person. They were asked to describe positive facets of these faces. Participants rated the intensity of negative

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Riebel M, Krasny-Pacini A, Manolov R, Rohmer O, Weiner L (2023)MEDLINE-indexed journal, not yet read by usFrontiers in psychiatry6 citations

Compassion focused therapy for self-stigma and shame in autism: a single case pre-experimental study.

Introduction: Exposure to public stigma can lead to the internalization of autism-related stigma (i.e., self-stigma), associated with negative health, occupational and social outcomes. Importantly, self-stigma is linked to shame and social isolation. Although elevated self-stigma has been reported in autistic adults, to the best of our knowledge, interventions designed to target this issue are lacking. Compassion is an effective way to reduce the emotional correlates of self-stigma (i.e., shame) and their impacts on mental health. However, no study has investigated whether compassion focused therapy (CFT) can effectively reduce self-stigma in autistic adults. The present study aims at investigating whether and how self-compassion improvement following CFT may reduce self-stigma and shame in an autistic individual. Methods: A single case pre-experimental design (SCED) was used with weekly

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Bohn JA (2023)MEDLINE-indexed journal, not yet read by usThe Journal of medicine and philosophy5 citations

When Words Fail: "Miscarriage," Referential Ambiguity, and Psychological Harm.

Despite significant efforts to support those bereaved by intrauterine death, they remain susceptible to avoidable psychological harm such as disenfranchised grief, misplaced guilt, and emotional shock. This is in part because the words available to describe intrauterine death-"miscarriage," "spontaneous abortion," and "pregnancy loss"-are referentially ambiguous. Despite appearing to refer to one event, they can refer to two distinct events: the baby's death and his preterm delivery. Disenfranchised grief increases when people understand "miscarriage" as the physical process of preterm delivery alone, for this obscures the baby's death and excludes non-gestational parents, such as the father. Additionally, focusing on the delivery reinforces the mistaken idea that a gestational mother bears responsibility for her baby's death, increasing misplaced guilt. When these terms instead shift th

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Mason D, Acland J, Stark E, Happé F, Spain D (2023)MEDLINE-indexed journal, not yet read by usFrontiers in psychology3 citations

Compassion-focused therapy with autistic adults.

Some autistic adults experience repeated adverse events, including rejection, victimization and stigmatization. They also describe others being critical and negatively judging them, such as for how they socially interact or for expressing passion for particular interests. The impact of these adverse events can be substantial, including increasing vulnerability for poorer mental health, and contributing to development of negative self beliefs (such as "I am different" or "I do not fit in") and shame-based difficulties. Not all evidence-based psychological therapies are well-received by autistic people, or effective. Given high rates of self-harm and suicidality, finding acceptable and effective therapies for autistic adults is paramount. Here, writing as autistic and non-autistic clinicians and researchers, we outline the theoretical principles of compassion-focused theory and therapy (CF

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Statz TL, Peterson CM, Birkeland RW, McCarron HR, Finlay JM, Rosebush CE, Baker ZG, Gaugler JE (2022)MEDLINE-indexed journal, not yet read by usCouple & family psychology21 citations

"We Moved Her Too Soon": Navigating Guilt Among Adult Child and Spousal Caregivers of Persons Living with Dementia Following a Move into Residential Long-Term Care.

Guilt is a complex and multifaceted emotion navigated by many family caregivers. Guilt is sometimes experienced following a transition into a residential long-term care facility, even when the move is necessary given high care needs related to Alzheimer's disease and related dementias. This mixed methods study identifies and compares areas of guilt most frequently experienced by spouse and adult child caregivers (N=83) of a family member with dementia following transition into residential long-term care. Nearly half of caregivers reported experiencing guilt from their care recipient, other family members, or facility staff. Quantitative analyses explored variables that predict heightened feelings of guilt, and qualitative thematic analyses provided rich insight into subjective experiences of guilt. Person-specific and situational characteristics influenced caregiver guilt, including leve

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Murray H, Pethania Y, Medin E (2021)MEDLINE-indexed journal, not yet read by usCognitive behaviour therapist21 citations

Survivor Guilt: A Cognitive Approach.

Survivor guilt is a common experience following traumatic events in which others have died. However, little research has addressed the phenomenology of survivor guilt, nor has the issue been conceptualised using contemporary psychological models which would help guide clinicians in effective treatment approaches for this distressing problem. This paper summarises the current survivor guilt research literature and psychological models from related areas, such as posttraumatic stress disorder, moral injury and traumatic bereavement. Based on this literature, a preliminary cognitive approach to survivor guilt is proposed. A cognitive conceptualisation is described, and used as a basis to suggest potential treatment interventions for survivor guilt. Both the model and treatment strategies require further detailed study and empirical validation, but provide testable hypotheses to stimulate fu

matched on Guilt (keyword), guilt (text)

Exaggerated envy and guilt measured by economic games in Japanese women with anorexia nervosa.

Background: Anorexia nervosa (AN) patients are assumed to express high levels of guilt and envy. Ultimatum game (UG) is a standard behavioral task that focuses on interpersonal behavior when splitting a sum of money between two players. UG studies consistently demonstrate that people tend to decrease their inequity in outcomes, one explanation being that economically irrational decision-making may partly arise from the emotions guilt and envy. We assumed that AN patients would perform excessively fair in UG, reflecting high guilt and envy. Methods: We utilized UG to investigate the characteristics of guilt and envy among 24 Japanese AN patients and 22 age-matched healthy controls (HC). The relation between the outcome of UG and decision strategy confirmed by post-experimental questionnaires was analyzed. Results: As proposer, AN offered a larger amount to the responder compared with HC (

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Kelly AC, Waring SV (2018)MEDLINE-indexed journal, not yet read by usThe International journal of eating disorders25 citations

A feasibility study of a 2-week self-compassionate letter-writing intervention for nontreatment seeking individuals with typical and atypical anorexia nervosa.

Objective: Most individuals with anorexia nervosa (AN) do not seek treatment and shame is a common barrier. This study sought to determine whether a brief intervention designed to foster self-compassion would reduce shame and increase treatment motivation among nontreatment seeking individuals with AN. Method: Forty nontreatment seeking females with AN (75%) and atypical AN were randomly assigned to 2 weeks of a daily self-compassionate letter-writing intervention or a waitlist control condition. All participants completed pre, mid, and post questionnaires, and were weighed pre and post. Results: The intervention yielded respectable credibility ratings and compliance and retained 95% of participants. Compared to the control condition, it produced greater increases in self-compassion and greater decreases in shame and fears of self-compassion. BMI and readiness to get help for one's eatin

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Cuppage J, Baird K, Gibson J, Booth R, Hevey D (2018)MEDLINE-indexed journal, not yet read by usThe British journal of clinical psychology22 citations

Compassion focused therapy: Exploring the effectiveness with a transdiagnostic group and potential processes of change.

Objectives: This study aimed to examine the effectiveness of a compassion focused therapy (CFT) group with a transdiagnostic population, as compared to treatment as usual (TAU). A secondary aim was to explore the potential processes of change within the treatment. Design: A non-randomized control trial was used. Method: Fifty-eight participants who engaged in group CFT were compared to 29 participants receiving TAU. Group CFT consisted of 14 sessions twice weekly for 5 weeks and once weekly for 4 weeks. Participants completed measures of psychopathology, shame, self-criticism, fears of self-compassion, and social safeness, at pre-treatment, post-treatment, and 2-month follow-up. Potential processes of change were examined using correlations and regression analysis. Results: Significantly greater improvements were found for levels of psychopathology, fears of self-compassion and social sa

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Glück TM, Knefel M, Lueger-Schuster B (2017)MEDLINE-indexed journal, not yet read by usEuropean journal of psychotraumatology29 citations

A network analysis of anger, shame, proposed ICD-11 post-traumatic stress disorder, and different types of childhood trauma in foster care settings in a sample of adult survivors.

Background: Anger and shame are aspects that are specifically associated with psychopathology and maladaptation after childhood abuse and neglect. They are known to influence symptom maintenance and exacerbation; however, their interaction is not fully understood. Objective: To explore with network analysis the association and interaction of prolonged, complex interpersonal childhood abuse and neglect in institutional foster care settings [institutional abuse (IA)] with anger, shame, and the proposed 11th revision of the International Statistical Classification of Diseases and Related Health Problems (ICD-11) post-traumatic stress disorder (PTSD) symptoms in adult survivors. Method: Adult survivors of IA (N = 220, mean age = 57.95 years) participated in the study and were interviewed using the Childhood Trauma Questionnaire, the International Trauma Questionnaire, the State-Trait Anger E

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Lo KC, Wan NS (2026)MEDLINE-indexed journal, not yet read by usResearch in developmental disabilities

"There is a soil shortage in delivering services for fathers": Qualitative inquiry into service challenges and opportunities for fathers with disabled children: The practitioners' perspectives.

Drawing on a decade of research highlighting fathers' essential contributions to child development, this study notes that systemic, cultural, and institutional barriers continue to limit fathers' involvement, despite evidence of their positive impact. The research sought to capture practitioners' perspectives on these challenges and opportunities and to identify actionable strategies for improving father engagement and informing policy. A qualitative methodology was adopted, utilizing focus group discussions with 26 practitioners from NGOs and schools serving children with neurodevelopmental disabilities. Data collection, combining semi-structured interviews and thematic analysis, guided by ecological systems theory and relationship-based models, revealed a multidimensional "soil shortage"- according to practitioners, there is a pervasive lack of foundational support for fathers, who mus

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Schoeller F, Jain A, Adrien V, Maes P, Reggente N (2024)MEDLINE-indexed journal, not yet read by usBMC psychiatry4 citations

Aesthetic chills mitigate maladaptive cognition in depression.

Background: Depression is a major global health challenge, affecting over 300 million people worldwide. Current pharmacological and psychotherapeutic interventions have limited efficacy, underscoring the need for novel approaches. Emerging evidence suggests that peak emotional experiences characterized by awe, transcendence, and meaning hold promise for rapidly shifting maladaptive cognitive patterns in depression. Aesthetic chills, a peak positive emotion characterized by physical sensations such as shivers and goosebumps, may influence reward-related neural pathways and hold promise for modifying core maladaptive beliefs rooted in early adverse experiences. Methods: We enrolled 96 patients diagnosed with major depressive disorder. A validated database of multimedia known to elicit chills responses (ChillsDB) was used for stimulus presentation. Participants' emotional responses were ass

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Stellar JE (2021)MEDLINE-indexed journal, not yet read by usAnnals of the New York Academy of Sciences10 citations

Awe helps us remember why it is important to forget the self.

Awe is a self-transcendent emotion that exerts a powerful impact on the self. Through diminishing the ego, awe may help cultivate interconnection, wisdom, meaning, and purpose.

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Houle SA, Vincent C, Jetly R, Ashbaugh AR (2021)MEDLINE-indexed journal, not yet read by usJournal of clinical psychology8 citations

Patterns of distress associated with exposure to potentially morally injurious events among Canadian Armed Forces service members and Veterans: A multi-method analysis.

Objective: This study describes patterns of distress associated with exposure to potentially morally injurious experiences (PMIEs) in a Canadian military sample. Method: Thematic analysis was performed on interviews from PMIE-exposed military members and Veterans. Participants also completed structured diagnostic interviews, and measures of trauma exposure and psychopathology. Multiple regression examined associations among these variables. Information on pharmacological treatment and past diagnoses are reported. Results: Eight qualitative themes were identified: changes in moral attitudes, increased sensitivity and reactivity to moral situations, loss of trust, disruptions in identity, disruptions in spirituality, disruptions in interpersonal relatedness, rumination, and internalizing and externalizing emotions and behaviors. Self-report data revealed that degree of PMIE exposure was me

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Ter Heide FJJ (2020)MEDLINE-indexed journal, not yet read by usEuropean journal of psychotraumatology15 citations

Empathy is key in the development of moral injury.

Background: Moral injury is a relatively new field within psychotraumatology that focuses on understanding and treating psychosocial symptoms after exposure to potentially morally injurious events (PMIE's). There are currently three models of the development of moral injury which centre around the influence of attributions, coping and exposure. While the capacity for empathy is known to underlie moral behaviour, current models for moral injury do not explicitly include empathy-related factors. Objective: This paper aims to make a case for complementing current models of the development of moral injury with the perception-action model of empathy (PAM). Method: In this paper, the perception-action mechanism of empathy and the empathic behaviour that it may initiate, are described. The PAM states that perception of another person's emotional state activates the observer's own representation

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Heriot-Maitland C, McCarthy-Jones S, Longden E, Gilbert P (2019)MEDLINE-indexed journal, not yet read by usFrontiers in psychology32 citations

Compassion Focused Approaches to Working With Distressing Voices.

This paper presents an outline of voice-hearing phenomenology in the context of evolutionary mechanisms for self- and social- monitoring. Special attention is given to evolved systems for monitoring dominant-subordinate social roles and relationships. These provide information relating to the interpersonal motivation of others, such as neutral, friendly or hostile, and thus the interpersonal threat, versus safe, social location. Individuals who perceive themselves as subordinate and dominants as hostile are highly vigilant to down-rank threat and use submissive displays and social spacing as basic defenses. We suggest these defense mechanisms are especially attuned in some individuals with voices, in which this fearful-subordinate - hostile-dominant relationship is played out. Given the evolved motivational system in which voice-hearers can be trapped, one therapeutic solution is to help

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Clapton NE, Williams J, Griffith GM, Jones RS (2018)MEDLINE-indexed journal, not yet read by usJournal of intellectual disabilities : JOID15 citations

'Finding the person you really are … on the inside': Compassion focused therapy for adults with intellectual disabilities.

This study utilized a mixed methods approach to examine the feasibility and acceptability of group compassion focused therapy for adults with intellectual disabilities (CFT-ID). Six participants with mild ID participated in six sessions of group CFT, specifically adapted for adults with ID. Session-by-session feasibility and acceptability measures suggested that participants understood the group content and process and experienced group sessions and experiential practices as helpful and enjoyable. Thematic analysis of focus groups identified three themes relating to (1) direct experiences of the group, (2) initial difficulties in being self-compassionate and (3) positive emotional changes. Pre- and post-group outcome measures indicated significant reductions in both self-criticism and unfavourable social comparisons. Results suggest that CFT can be adapted for individuals with ID and pro

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Luoma JB, Kohlenberg BS, Hayes SC, Bunting K, Rye AK (2008)MEDLINE-indexed journal, not yet read by usAddiction research & theory155 citations

Reducing self-stigma in substance abuse through acceptance and commitment therapy: Model, manual development, and pilot outcomes.

Little is known about the assessment and treatment of self-stigma in substance abusing populations. This article describes the development of an acceptance based treatment (Acceptance and Commitment Therapy - ACT) for self-stigma in individuals in treatment for substance use disorder. We report initial outcomes from a study with 88 participants in a residential treatment program. The treatment involves 6 h of a group workshop focused on mindfulness, acceptance, and values work in relation to self-stigma. Preliminary outcomes showed medium to large effects across a number of variables at post-treatment. Results were as expected with one potential process of change, experiential avoidance, but results with other potential mediators were mixed.

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