The positive function of shame: Moral and spiritual perspectives

Abstract

While shame can be both destructive and constructive, healthy shame, with its roots in personal conviction, is inherently associated with values and self-evaluation. Understood thus, it is an integral part of wholesome human functioning in the personal, social and cultural realms. This chapter investigates these statements in four stages drawing on relevant scholarship both past and present. First, it examines briefly the relational foundations of shame. Second, in the moral area, it taps into the tradition of virtue ethics as represented by Thomas Aquinas and approached through the virtue of charity. Third, it investigates shame's educative aspect in two forms: Personally, in terms of shame's correlative quality, namely, honour; collectively, through three examples of cultural learning in relation to shame and injustice in the Australian context. Fourth, from spirituality, it uses insights from James and Evelyn Whitehead's (and others') discussion of shame in relation to spiritual growth. In doing so, it suggests briefly individuals who have transcended social shame and directed it to be a subversive and transforming influence. The title of this book points to broadening perceptions of shame. "Value", "health resource" and "across cultures" reflect an increased appreciation of the dynamics and functions of shame that go beyond its toxic and destructive forms. The past two decades have confirmed one author's recognition of the emerging "fresh and fruitful perspectives" on shame as a gateway to "a recovery of spirit and spiritedness in our personal and collective lives" (Fowler 1996, 96). This chapter's aim is to explore this statement further with a specific focus on moral and spiritual perspectives on the positive role of shame. It will do so in four phases. First, it examines briefly the relational foundations of shame. Second, in the moral area, it taps into the tradition of virtue ethics as represented by Thomas Aquinas and approached through the virtue of charity. Third, it investigates shame's educative aspect in two forms: Personally, in terms of shame's correlative quality, namely, honour; collectively, through three examples of cultural learning in relation to shame and injustice in the Australian context. Fourth, from spirituality, it builds on James and Evelyn Whitehead's (and others') discussion of shame in relation to spiritual growth. In doing so, I suggest some individuals who have transcended social shame and directed it to be a subversive and transforming influence.