Many philosophers suspect that the emotion of

cannot play a significant role in morality because is the reaction to others’ contempt and therefore, a heteronomous emotion. This paper aims to defend the view that is a morally significant emotion by focusing on one form of reproach —“ on you.” We employ this reproach, for example, with a President who establishes discriminatory policies or a scientist who falsifies data in his academic paper and in these cases, we assume this reproach is morally important. Therefore, what does “ on you” imply? How can it be morally justified? Moreover, what are its characteristics? In this paper, I answer these questions by clarifying the notions of and self-respect.

The paper proceeds as follows. First, I resolve the issue of autonomy and heteronomy in the emotion of

based on Gabriele Taylor’s observation that contains two elements — a self-directed adverse judgment and a notion of an audience. I argue that the adverse judgment is always rendered autonomously, but the audience can be either autonomous or heteronomous; essentially, agents feel either in their own eyes or in the eyes of others. Second, I explain the meaning of “ on you” and demonstrate the moral validity of this reproach by referring to the nature and classification of self-respect. Finally, I examine the distinctive significance of “ on you.” Examining the different characteristics of and guilt, I argue that this form of reproach involves more a comprehensive assessment of the agent than other forms of reproach that concern, for example, the violations of moral rules.

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In order to clarify groups of emotions that compose , 309 university students were asked to rate 27 emotional items in accordance with their past shameful experience. The factor analysis revealed six groups of emotions composing , namely "Confusional Fear", "Emotion of Self-abnegation", "Basic ", "Emotion of Self-reproaching Shrink", "Awkwardness", and "Bashfulness". In another survey, the rated scores of 161 university students were examined in order to elucidate the relationship of the six groups of emotions with the multiple situational categories of , e.g. 'Public ' and 'Private ', which, prior studies had considered. "Emotion of Self-abnegation" was felt with the most intensity in both 'Public ' and 'Private ', while in the other situational categories of , it marked the least intensity. Since 'Public ' and 'Private ' were found to be the typical situations of , these results suggested that "Emotion of Self-abnegation" could distinguish between a typical situation from those that are not.

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Examining the change from “It’s pity/

. . .” to “It’s a pity/ . . .”, the present paper estimates the dates of the change: “It’s pity . . .” was superseded by “It’s a pity . . .” around the middle of the 18th century, and “It’s . . .” gave way to “It’s a . . .” around the third quarter of the 16th century. Secondly, this paper points out that some modern writers intentionally dropped the indefinite article before pity/ in order to medievalize their works. Lastly, this paper argues that the change was caused by a semantic differentiation since the indefinite article, when placed before pity/, signals that the noun phrase conveys specific information, while the zero article signals that the following word conveys an abstract idea.

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In previous studies, emotions of and guilt were considered to be similar; however, recent empirical studies show that they are clearly different. In other words, is maladaptive whereas guilt is adaptive. In this paper, the author reviews recent studies on and guilt. The paper includes characteristics and functions of and guilt, measurement methods, antecedent factors such situation and cognition, and cross-cultural research. In addition, the future applications of studies on and guilt are discussed from the following two perspectives. The first is moral education, which is based on the assumption that anticipated and guilt deter deviant behavior. The second is humiliation. Recent findings employing clinical studies indicate that is linked to narcissism and domestic violence. Humiliation has been discussed as a theme relevant to and violence, and is important in interpersonal relationships and social problems. Therefore, further studies regarding humiliation are suggested.

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This study aimed to clarify the difference in the consciousness of in dressing between the generations of female students and their mothers, and the relationship between their consciousness and clothing behaviors, The consciousness scale made by this study consists of 4 factors (1.body-emphasizing dressing, 2, distasteful dressing, 3.unsuitable dressing and 4.disgraceful dressing) and 20 items.An investigation was made in respects of 20 items for the consciousness of , 15 for the consciousness of dressing well and 20 for the consciousness of dressing norm in 159 female students and their mothers in December 1998 .Evaluation was made by 5-step rating method according to SD method.Analysis of the difference in the respective items between the two generations revealed that the mother's generation had a tendency to show higher points in the items for the consciousness of and those for the consciousness of dressing norm than the student's one . On the other hand, the latter generation showed higher points in the items for the consciousness of dressing well. in addition, the subjects that showed high points in the items for the consciousness of were apt to have higher points in those for dressing norm.

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The connection between the two Caribbean texts, George Lamming's In the Castle of My Skin and C.L.R. James's The Black Jacobins, has been rarely identified especially with regards to their shared concern for mediating the masses. Michael Hardt and Antonio Negri rejects mediation in their foregrounding of the multitude, but in this rejection the dignity the masses have of their lands, as Franz Fanon encompasses, cannot be represented. In the process of decolonization, mediating this dignity is a form of responsibility in which Lamming and James differently partake, and is realized in critical engagement with their region. In The Black Jacobins, the masses are not represented monolithic but articulated as two types, "descriptive" and "transformative", a distinction Spivak makes in her reading of Marx's analysis of the class relation in The Eighteenth Brumaire of Louis Bonaparte. James's dialogue with Marxism prepares a concept of the transformative masses while the masses in Haitian Revolution are historically examined. Yet the contrast he draws with the leader of the revolution, Toussaint Louverture, enacts the necessity for them to mediate themselves. In Lamming's In the Castle of My Skin, such transformative masses are located near the end of the narrative in Trumper's knowledge of the black people in the US. Before reaching this, the novel employs for the characters to locate denials that colonial education has instituted-the memory of slavery, the politics of language, and a feeling that would be alternative to . thus witnesses the complicity between the colonized and the colonizer, which subsequently stimulates in the former a responsible sense for their own people. Lamming's use of consequently succeeds in representing the masses and despite their differences this representation is consonant with what James tried to do in his writings.

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In order to study Japanese culture, we had better scrutinize “The chrysanthemum and the sword” written by Ruth Benedict.
Though the book has been criticized as static and not historical, it has many merits. Historians point out some mistakes and scarcity of data. Some scholar esteem the book highly while other criticize it completely. I think the book is the preliminary trial for comparative study of nations.
Ruth Benedict said as follows. In anthropological studies of different cultures the distinction between those which rely heavily on and those that rely heavily on guilt is an important one. A society that inculcates absolute standards of morality and relies on men's developing a conscience is a guilt culture by definition, Where is the major sanction, a man does not experience relief when he makes his fault public even to a confessor. So long as his bad behavior does not 'get out into the world' he need not be troubled.
True cultures rely on external sanctions for good behavior, not, as true guilt cultures do, on an internalized conviction of sin. is a reaction to other people's criticism. A man is shamed either by being openly ridiculed and rejected. But in America a man may suffer from guilt though no man knows of his misdeed and a man's feeling of guilt may actualy be relieved by confessing his sin. American do not expect to do the heavy work of morality.
Many scholar has criticized doctrins about two types of culture. R.P. Dore insists that it is not pertinent to divide Japanese culture into two types and other say culture does not rely on external sanction.
But for all that, the book has yet value to scrutinize.

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The present study examined the relationship between guilt and , and their relationship to mental health. Three hundred twenty-nine Japanese university students answered the Situational Guilt Inventory (SGI), the Situational Shyness Questionnaire (SSQ), and the General Health Questionnaire (GHQ). The Structural Equation Model (SEM) was used to predict mental health from guilt and . It indicated that social activity disorders were negatively predicted from ‘-free, pure’ guilt and positively predicted from ‘guilt-free, pure’ . SEM also revealed that ‘guilt-free, pure’ positively predicted anxiety and sleeplessness. It is suggested that guilt has a socially adaptive function. By contrast, maladaptive behaviors result from . The relationship between and depressive tendencies were limited to men. Sex differences are discussed in terms of the adaptive functions of .

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The present study aimed to develop empirical definitions for the self-conscious emotions “zaiakukan,” “haji,” “shitto,” and “netami” in Japanese, and compare them with the definitions of the English equivalents of these terms, that is, “guilt,” “,” “embarrassment,” and “jealousy,” respectively. In the present study, 60 participants completed 556 statements that described emotional experiences. Based on their responses, the empirical definitions of each emotion were determined. The results indicated the following. (a) The experiences of “haji” were more physical than were those of the other emotions. Further, these experiences were considered more similar to “embarrassment” than “.” (b) The experiences of “zaiakukan” were considered more serious than “haji” and overlapped more with its English equivalent, “guilt.” (c) The experiences of “shitto” were more similar those of “netami” and “jealousy” than were other emotions, distinct because they shared feelings of resistance towards emotions and ruminative thoughts. These findings suggest that the terms used to indicate these self-conscious emotions need to be carefully translated because of the differences between these languages.

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This paper presents a survey of the emotions of the ancient Greeks, as defined and illustrated by Aristotle, and offers a systematic comparison with emotions as conceived today. The object is to exhibit the differences between the ancient and modern classifications, and to indicate some areas where the classical interpretation can shed light on contemporary issues in the psychology of the emotions.

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This study investigated the relationship among negative rumination, self-conscious emotions of , guilt, and envy, and four factors of self-oriented perfectionism: desire for perfection, personal standard, concern over mistakes, and doubt of actions. One hundred and forty eight (148) university students completed a questionnaire. Results showed that and envy had a positive correlation with negative rumination. Also, covariance structure analysis suggested that concern over mistakes led to negative rumination, which was mediated by envy. Implications of the present findings and future research directions are discussed.

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道徳的・慣習的違反のあとに,謝罪や補償などの向社会的行動をとるか,それとも逃避などの非社会的行動をとるか,の推測に関して,罪悪感と恥の感情を媒介にして検討した。幼児ではどんな場合であっても違反に対しては罪悪感に媒介された向社会的行動をとると推測していたが,成人では慣習的違反の場合や道徳的違反でも軽微な場合など状況によっては恥の感情に媒介された非社会的行動をとることもあり得ると考え,その移行過程が小学生の時期に見られた。さらに,違反行為のあとにとる行動の評価に関しても,慣習的違反行為の場合,逃避などの恥の感情に媒介された非社会的行動をとっても成人での評価はそれほど低くはならないが,小学生では謝罪などの向社会的行動をとった場合に比べると低くなることが示された。また,本研究は,罪悪感や恥を,それらのことばの概念や用法が異なる文化間であっても,機能的側面に注目することで,ことばの違いに影響されずに,社会的認知に関しての比較文化的研究を進めるための方法論についても提起するものである。

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This article is to feature a few sets of empirical findings from our research that have impact on the field of study on socioemotional development both in Japan and the West. One of these issues is the discovery that Japanese infants show different patterns of attachment behavior in the Strange Situation and an infant's disposition to become irritable can make an important contribution to patterns of attachment behavior. A second set of data concerns the emotional communication between mother and 5-month-old infant. Our findings suggest that the Japanese mothers respond less livelily to their infant's emotional expressions. Thirdly, an interview of the mother concerning her preception of her infant's emotions reveals that Japanese and American mothers differ from each other in the extent to which they emphasize different emotions. Finally, , embarrassment, shyness and childrearing practices in Japanese culture are discussed.

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本研究は，調査参加者に他者から注意・叱責を受けた過去の経験を想起させ，その他者（叱責者）の特徴によって，屈辱感，羞恥感，罪悪感の各々の感情の喚起に影響があるかどうかについて検討を行った。その結果，嫌いな人間に叱責された場合に屈辱感が喚起された。また，機嫌を損ねたくない人間に叱責を受けた場合に羞恥感が喚起された。さらに，好かれたい人間に叱責された場合に罪悪感が喚起された。また，構造方程式モデリングの結果，叱責者の違いが直接関係修復反応に影響を与えるのではなく，それらの間に罪悪感と屈辱感の感情が媒介することが見いだされた。つまり，罪悪感が関係修復反応を促進し，対照的に，屈辱感が関係修復反応を抑制した。

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