Shame as a Culture-Specific Emotion Concept

Kollareth, Dolichan; Fernández‐Dols, José‐Miguel; Russell, James A.

doi:10.1163/15685373-12340031

Cited by 11 publications

(6 citation statements)

References 35 publications

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“…In terms of shame, the TOSCA shame scale emphasizes aspects of negative self-esteem, feeling worthless and bad as a person. Some studies have pointed out that the meaning of shame differs between languages and cultures: in some languages the translation-equivalent term for shame refers to embarrassment-like experiences, in others the meaning of shame is closer to guilt ( Wallbott and Scherer, 1995 ; Kollareth et al, 2018 ). Therefore, it is important to remember that the TOSCA measures mainly a form of shame that focuses on self-image and a sense of self-esteem and to a lesser extent to the public and social aspects of shame (a distinction that has been pointed out by many researchers, for example Gausel and Leach, 2011 ).…”

Section: Introductionmentioning

confidence: 99%

Explorations in Reported Moral Behaviors, Values, and Moral Emotions in Four Countries

et al. 2021

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University students (n = 758) from Bulgaria, Estonia, Finland, and Portugal were given a list of morally relevant behaviors (MRB), the Schwartz Value Survey (PVQ40) and Tangney’s TOSCA, measuring empathic guilt, guilt over norm-breaking, and shame. A factor analysis of MRB yielded 4 dimensions: prosocial behaviors, interpersonal transgressions, antisocial behaviors and secret transgressions. Prosocial behaviors were predicted by self-transcendence–self-enhancement (SET) value contrast only while the three transgression categories were associated with both SET and openness to change–conservation (hedonism–conformity) contrast. Norm-breaking guilt was more strongly associated with behaviors than were empathic guilt and shame. However, shame was (positively) associated with secret transgressions in three countries, after controlling for values. The associations were strongest in Bulgaria and Estonia while fewer associations were found in Finland and Portugal. The implications of the findings for the cross-cultural psychology of morality are discussed.

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Section: Introductionmentioning

confidence: 99%

Explorations in Reported Moral Behaviors, Values, and Moral Emotions in Four Countries

et al. 2021

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“…Those words showing the greatest agreement between the dictionaries and among the bilingual speakers were chosen. Previous studies suggested that for certain English emotion words, equivalent translations in other languages may not exist (Choi & Han, 2008; de Mendoza et al, 2010; Kayyal & Russell, 2013; Kollareth & Russell, 2017; Kollareth et al, 2018). Our translations here are the best available translations.…”

Section: Methodsmentioning

confidence: 99%

Deconstructing disgust as the emotion of violations of body and soul.

Kollareth¹,

Shirai²,

Helmy³

et al. 2022

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Through the evolutionary process of preadaptation, disgust was coopted to serve as the guardian not just of one's body but also of one's soul-or so it has been theorized. On this theory, elicitors include health-related threats and nonhealth-related degrading acts, which together form a pancultural domain of morality. A prediction from this theory was examined here in four samples: 96 English-speaking Americans, 96 Malayalam-speaking Indians, 136 Japanese-speaking Japanese, and 194 Arabic-speaking Egyptians. Participants read health and nonhealth threat stories (derived from prior studies) and were asked to judge how immoral the action was, what word describes the emotion elicited by the story, and what facial expression conveys that emotion. Even though health threats elicited disgust, they were seen as barely immoral if at all. In contrast, nonhealth events were immoral but elicited anger more than disgust. Emotional reactions to heath and nonhealth threats did not indicate that they are the same emotion.

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“…Shame is an example of an emotional and social biblical phenomenon that could benefit from this kind of integrative research (e.g., Bechtel 1991; Stiebert 2000; 2002; Haddox 2011; Moon 2015; Hadjiev 2016; cf. Kollareth, Fernandez-Dols, and Russell 2018).…”

Section: Metaphor Studies and The Hebrew Bible Since 1980mentioning

confidence: 99%

Metaphor Research and the Hebrew Bible

Lancaster

2021

Currents in Biblical Research

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This article provides an overview of metaphor theories and research on their own terms, as well as their use in Hebrew Bible (HB) studies. Though metaphor studies in the HB have become increasingly popular, they often draw upon a limited or dated subset of metaphor scholarship. The first half of this article surveys a wide variety of metaphor scholarship from the humanities (philosophical, poetic, rhetorical) and the sciences (e.g., conceptual metaphor theory), beginning with Aristotle but focusing on more recent developments. The second half overviews studies of metaphor in the HB since 1980, surveying works focused on theory and method; works focused on specific biblical books or metaphor domains; and finally noting current trends and suggesting areas for future research.

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Shame as a Culture-Specific Emotion Concept

Cited by 11 publications

References 35 publications

Explorations in Reported Moral Behaviors, Values, and Moral Emotions in Four Countries

Explorations in Reported Moral Behaviors, Values, and Moral Emotions in Four Countries

Deconstructing disgust as the emotion of violations of body and soul.

Metaphor Research and the Hebrew Bible

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