Revisiting Guilt, Shame, and Remorse
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RESEARCH IN PROGRESS
Revisiting Guilt, Shame, and Remorse Braj Bhushan1
•
Sabnam Basu1 • Sourav Dutta1
Received: 16 December 2018 / Accepted: 8 June 2020 National Academy of Psychology (NAOP) India 2020
Abstract We explored the observed similarity/dissimilarity among guilt, shame, and remorse (GSR) by conducting an empirical study in three phases—(i) generation of scenarios, (ii) development of illustrations and determination of item (scenario) equivalence, and (iii) rating of GSR induced by the scenarios. Ten young adults wrote their life experiences of guilt, shame and remorse, respectively, yielding a total of 34 scenarios. The scenarios were presented to 138 participants, and they were instructed to reflect upon the emotion (GSR) that best suited the scenarios. Principal component analysis indicated that the same scenario induced guilt as well as shame or remorse depending on the valence. Scenarios with positive factor load assessed guilt, whereas shame and remorse had negative factor load. Following an iterative process, the scenarios were converted into illustrations where each scenario was depicted in a storyboard comprising a set of three illustrations. Generalized procrustes analysis was performed to assess item equivalence between the narrations and the corresponding storyboards. Fourteen participants first rated the narratives and then the storyboards after a gap of 24 h. The findings suggest no significant difference between the illustrated scenarios and the narrative, thus leading to 13 scenarios. Multidimensional scaling
& Braj Bhushan [email protected] Sabnam Basu [email protected] Sourav Dutta [email protected] 1
Department of Humanities and Social Sciences, Indian Institute of Technology Kanpur, Kanpur, India
suggests that the perception of shame and remorse overlaps and this is distinct from guilt. Keywords Guilt Shame Remorse Multidimensional scaling Generalized procrustes analysis
Introduction Emotion research, including cross-cultural studies, accepts six basic emotions—happy, sad, fear, anger, surprise, and disgust. Most of the empirical studies in psychology have focused on them. The Sanskrit word for emotion is ‘bhava’ which means ‘something like a state of mind that becomes or that is one that movements flow from’ (Shweder & Haidt, 2000). Unlike the six basic emotions referred in the Western literature the third century AD classic Indian text, Natya Shastra, by Sage Bharat proposed the Rasa theory wherein he listed eight rasas, namely shringar (the mood of eros), vira (knightly mood), karuna (the mood of pathos), raudra (angry mood), bhayanaka (the mood of terror), bibhasta (the mood of revulsion), hasya (the mood of jocularity), and adbhuta (the mood of wonder). Later Abhinavagupta propounded the ninth rasa, shanta (the mood of total freedom), where one neither experiences happiness nor unhappiness. The corresponding bhavas are rati, hasya, shoka, krodha, utsaha, phaya, jugupsa, vismaya, and saama. According to Keltner and Haidt (1999), emotions play individual, dyadic, g
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