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摘要
摘要
Schneiderman explores the differing effects of shame and guilt on such institutions as government, the military, war, and work, and in people's personal lives--on sexuality, marriage, and family. His fresh insights help readers solve mysteries about themselves, their relationships with others, with society, and with other nations.
评论 (4)
出版社周刊评论
In a highly accessible, often provocative study, psychoanalyst Schneiderman compares Japan and the United States as examples of a ``shame culture'' and a ``guilt culture,'' respectively. A shame culture emphasizes group cohesion; good behavior is encouraged through the individual's fear of censure. A guilt culture, by contrast, stresses individual self-expression; it attempts to control behavior by passing laws and punishing transgressions. Arguing that American society has combined elements of both cultures, Schneiderman applies the shame-versus-guilt dichotomy to an analysis of a range of issues: the sexual and cultural revolution of the 1960s and '70s, yuppie greed in the 1980s, race relations, child abuse, societal attitudes toward homosexuality, family breakdown, U.S. involvement in Vietnam and the Gulf war and the trauma of Holocaust survivors. His study is full of uncommon good sense and shrewd insights. (Jan.) (c) Copyright PWxyz, LLC. All rights reserved
Kirkus评论
Two cheers for hypocrisy in this thoughtful but overdone and overlong celebration of shame. While not breaking substantially new ground, psychoanalyst Schneiderman (Jacques Lacan, not reviewed, etc.) argues cogently for the social value of what he calls ``shame culture . . . a uniform code of conduct to promote civility, propriety, dignity, integrity, and honor.'' Shame culture demands strict adherence to a societal norm, and the individual is socialized to protect the group's honor through appropriate behavior. This is as opposed to guilt culture, in which the individual's behavior is self- determined, although it is controlled through a system of laws and punishment. Using Japan as his model of shame culture par excellence, he shows how shame promotes societal good, whether it be in marriage, as a psychoanalytical tool, or in business. And he takes America to task for what he terms ``The Great American Cultural Revolution''--jilting shame in favor of the subtle, corrupting blandishments of guilt. Obviously, he has the foundation of a valid point, but using the narrow polarity of shame and guilt as an explain-all ultimately cramps his analysis as he twists and turns to force the data into his paradigm. While he recognizes some of shame's limits--its anti-individualism, its scanting of art and creativity--he is all too dismissive of guilt's virtues. Nor does he properly consider the dialectical possibilities of a culture drawing on the strengths of both guilt and shame. More seriously, he neglects perhaps the most significant single indictment of shame: that two of the world's ``greatest'' shame cultures, Germany and Japan, were also responsible for some of this century's greatest atrocities. Without the emergency brake of the individual guilty conscience, corrupt and perverse social norms can all too easily take hold and sprout their flowers of evil. Some intriguing insights, but Schneiderman is guilty of mantling a core of good sense with both the unnecessary and the unexamined. (Author tour)
《书目》(Booklist)书评
Schneiderman embarks on a psychoanalytic interpretation of social changes since the Vietnam trauma, with America as his analysand. Don't shy away: the prose is unpretentious and jargon-free. His operant dichotomy distinguishes shame from guilt cultures, which he helps distinguish with two examples of commercial disaster. When a Japanese plane crashed, the company president resigned in disgrace; when an American corporation poisoned thousands of Indians, its executives fought against any finding of guilt on their part. Those reactions to failure illustrate what Schneiderman feels ails our society: an ethos of shamelessness about personal and civic behavior. This stemmed from what he calls "The Great American Cultural Revolution" of the 1960s. But Scheiderman is too sophisticated to primitively complain that those years were bad. Rather, he paints the psychological process by which divorce became destigmatized, the feminine mystique became demystified, self-esteemism became a bogus antidote to competition, and "sexual harassment" became an evil to be extirpated. To minds certain the 1960s were positive, Schneiderman's essay will seem trite and traditional, but recent megaselling books on values suggest a readership for this criticism of prevailing mores. --Gilbert Taylor
《图书馆杂志》(Library Journal )书评
In this work, author and psychoanalyst Schneiderman attempts to provide an answer to our current state of national moral decay using the combined techniques of cross-cultural and historical analysis. The beginning point of his work is Ruth Benedict's classic distinction (found in her 1946 study of Japanese culture, The Chrysanthemum and the Sword) between guilt and shame cultures. While accepting the basic validity of the distinction, the author disputes Benedict's assignment of the one to the West and the other to the East and finds elements of both types of culture in the American historical experience. Building on this idea, he then goes on to use the concept of shame as a basis for a reinvigoration of American political and moral values. Although there is much to be said for the author's argument and his documentation to support it is truly impressive, this is not a book for the casual reader. Intended primarily for a fairly sophisticated readership, this title is appropriate chiefly for larger public libraries.Scott Wright, Univ. of St. Thomas, St. Paul, Minn. (c) Copyright 2010. Library Journals LLC, a wholly owned subsidiary of Media Source, Inc. No redistribution permitted.