Guilt
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* [[survivor guilt]] | * [[survivor guilt]] | ||
* [[Fear]] | * [[Fear]] | ||
| - | * [[Freud]] | + | * [[Sigmund Freud | |
| - | * [[Nietzsche]]'s critics of the "bad conscious | + | Freud]] |
| + | * [[Fredrick Nietzsache | Nietzsche]]'s critics of the "bad conscious | ||
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Revision as of 01:33, 5 May 2006
Guilt is primarily an emotion experienced by people who believe they have done something wrong. From a legal perspective it can also refer to the condition of having done something morally or legally wrong, regardless of how one feels about it.
Contents |
Definitions of guilt
In psychology
In psychology and ordinary language, guilt is an affective state in which one experiences conflict at having done something one believes one should not have done (or, conversely, not having done something one believes one should have done). It gives rise to a feeling that does not go away easily, driven by conscience. Freud described this as the result of a struggle between the ego and the superego (parental imprinting). Guilt and its causes, merits, and demerits is a common theme in psychology and psychiatry. It is often associated with depression.
In criminal law
In criminal law, sometimes in individual and religious moral codes, and more rarely in systems of ethics (either as a philosophical questions directly.
The relationship between guilt, social trust discipline or in ethical codes and professions relying on them), guilt is a concept similar to the economic concept of debt. Actions of low or negative legal value that cause damage on the object, put an equal amount of guilt on the agent. Value theory addresses these, and the law is complex. A nearly universal notion is that guilt cannot accrue by ignorance except remarkably by ignorance of the law - giving law special status in any ontology. This notion alone explains why religious moral codes and the legal codes of civilizations have tended to evolve closely together.
Causes of guilt
Some thinkers have theorized that guilt is used as a tool of social control. Since guilty people feel they are undeserving, they are less likely to assert their rights and prerogatives. Thus, those in power seek to cultivate a sense of guilt among the populace, in order to make them more tractable. This was a theme in Eric Hoffer's The True Believer. Ayn Rand claimed that Christian sexual morality served a similar purpose.
Some evolutionary psychologists have said that guilt is a rational human emotion selected by evolution. If a person feels guilty when he harms another or even fails to reciprocate kindness, he is more likely not to harm others or become too selfish; in this way, he reduces the chances of retaliation by members of his tribe and thereby increases his survival prospects, and those of the tribe. As with any other emotion, guilt can be manipulated to control or influence others.
Another common notion is that guilt is assigned by social processes such as a jury trial, i.e. that it is a strictly legal concept. Thus the ruling of a jury that O. J. Simpson or Julius Rosenberg was "guilty" or "not guilty" is taken as an actual judgement by the whole society that they must act as if they were so. By corollary, the ruling that such a person is "not guilty" may not be so taken, due to the asymmetry that assumes one is innocent until proven guilty and prefers to take the risk of freeing a guilty party over convicting innocents.
Still others -- often, but not always, theists of one type or another -- believe that the origin of guilt comes from violating universal principles of right and wrong. In most instances, people who believe this also acknowledge that, even though there is proper guilt from doing 'wrong' instead of doing 'right,' people endure all sorts of guilty feelings that don't stem from violating universal moral principles.
Collective guilt
Collective guilt is the idea that a collection of humans or a human institution can bear guilt above and beyond the guilt of particular members. Collective guilt is regarded by some as impossible because it seems to presuppose that collections of humans can have traits, such as intentions and knowledge, that strictly speaking are claimed to be truly possessed only by individuals. However, there are those who consider such judgements on collective guilt to be overly reductionistic and accept the existence of collective guilt, collective responsibility, etc. Humans seem to have a natural tendency to attribute collective guilt, usually with tragic results. History is filled with examples of a wronged man who tried to avenge himself, not on the person who has wronged him, but on other members of the wrong-doer's family, or ethnic group, or religion, or nation, or tribe, or army. Likewise collective punishment is often practiced in different settings, including schools (punishing a whole class for the actions of a single unknown pupil) and, more transcendentally, in situation of war, economic sanctions, etc, presupposing the existence of collective guilt. Terrorism is commonly rationalized by its practitioners on ideas of collective guilt and responsibility. Many nations have laws holding corporations, but not the individual decision-makers within them, responsible for certain kinds of acts. For example, in the United States corporations can be fined for violating pollution laws, but the individuals who actually ordered and directed the polluting activity may not themselves be regarded as having broken any laws, since they act as corporate officers on behalf of the shareholders. This is generally known as the "corporate veil".
Cultural views of guilt
Traditional Japanese society and Ancient Greek society are sometimes said to be "shame-based" rather than "guilt-based" in that the social consequences of "getting caught" are seen as more important than the individual feelings or experiences of the agent. This may lead to more of a focus on etiquette than ethics as understood in Western civilization. This leads some to question why then we would adapt the word ethos from Ancient Greek when their norms are so different from ours. A meta-wikipedia article asks this.
Christianity and Islam inherit most notions of guilt from Judaism, Persian and Roman ideas, mostly as interpreted through Augustine who adapted Plato's ideas to Christianity. The Latin word for guilt is culpa, a word sometimes seen in law literature, e.g. in "mea culpa", "I take responsibility". The Latin word for authority assumes a high degree of responsibility, the English word "province" being a close equivalent.
Guilt in literature
Guilt was a main theme in John Steinbeck's East of Eden, Fyodor Dostoevsky's Crime and Punishment, Tennessee Williams' A Streetcar Named Desire, William Shakespeare's play Macbeth, and many other works of literature. It was a major theme in all works by Nathaniel Hawthorne and is a nearly universal concern of novelists, who explore inner life and secrets.
Dealing with guilt
Guilt can sometimes be remedied by punishment (a common action and advised or required in many legal and moral codes), by forgiveness (as in transformative justice), or by sincere remorse (as with confession in Catholicism or restorative justice). Law does not usually accept the agent's self-punishment, but some ancient codes did so: in Athens the accused was permitted to propose his or her own remedy, which might in fact be a reward, while the accuser proposed another, and the jury chose between. This forced the accused to effectively bet on his support in the community - as Socrates did when he proposed "room and board in the town hall" as his fate. He lost, and drank hemlock, a poison, as advised by his accuser. Some people argue that if you feel remorse, or a desire for remorse, then you are showing you are better than your act.
People lacking all sense of guilt
Psychopaths typically exhibit a "lack of remorse or guilt" in the face of wrongdoing. This is part of their deficient moral reasoning and inability to develop emotional bonds with other people.
See also
- Catholic guilt
- good faith
- helpfulness
- shame
- survivor guilt
- Fear
- Freud
- Nietzsche's critics of the "bad conscious
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