Krista K. Thomason – författare

We know shame can be a morally valuable emotion that helps us to realize when we fail to be the kinds of people we aspire to be. We feel shame when we fail to live up to the norms, standards, and ideals that we value as part of a virtuous life. But the lived reality of shame is far more complex and far darker than this -- the gut-level experience of shame that has little to do with failing to reach our ideals. We feel shame viscerally about nudity, sex, our bodies, and weaknesses or flaws that we can't control. Shame can cause self-destructive and violent behavior, and chronic shame can cause painful psychological damage. Is shame a valuable moral emotion, or would we be better off without it?In Naked, Krista K. Thomason takes a hard look at the reality of shame. The experience of it, she argues, involves a tension between identity and self-conception: namely, what causes me shame both overshadows me (my self-conception) and yet is me (my identity). We are liable to feelings of shame because we are not always who we take ourselves to be. Thomason extends her thought-provoking analysis to our current social and political landscape: shaming has increased dramatically because of the proliferation of social media platforms. And although these online shaming practices can be used in harmful ways, they can also root out those who express racist and sexist views, and enable marginalized groups to confront oppression. Is more and continued shaming therefore better, and is there moral promise in using shame in this way?Thomason grapples with these and numerous other questions. Her account of shame makes sense of its good and bad features, its numerous gradations and complexity, and ultimately of its essential place in our moral lives.

We know shame can be a morally valuable emotion that helps us to realize when we fail to be the kinds of people we aspire to be. We feel shame when we fail to live up to the norms, standards, and ideals that we value as part of a virtuous life. But the lived reality of shame is far more complex and far darker than this -- the gut-level experience of shame that has little to do with failing to reach our ideals. We feel shame viscerally about nudity, sex, our bodies, and weaknesses or flaws that we can''t control. Shame can cause self-destructive and violent behavior, and chronic shame can cause painful psychological damage. Is shame a valuable moral emotion, or would we be better off without it?In Naked, Krista K. Thomason takes a hard look at the reality of shame. The experience of it, she argues, involves a tension between identity and self-conception: namely, what causes me shame both overshadows me (my self-conception) and yet is me (my identity). We are liable to feelings of shame because we are not always who we take ourselves to be. Thomason extends her thought-provoking analysis to our current social and political landscape: shaming has increased dramatically because of the proliferation of social media platforms. And although these online shaming practices can be used in harmful ways, they can also root out those who express racist and sexist views, and enable marginalized groups to confront oppression. Is more and continued shaming therefore better, and is there moral promise in using shame in this way?Thomason grapples with these and numerous other questions. Her account of shame makes sense of its good and bad features, its numerous gradations and complexity, and ultimately of its essential place in our moral lives.

We know shame can be a morally valuable emotion that helps us to realize when we fail to be the kinds of people we aspire to be. We feel shame when we fail to live up to the norms, standards, and ideals that we value as part of a virtuous life. But the lived reality of shame is far more complex and far darker than this -- the gut-level experience of shame that has little to do with failing to reach our ideals. We feel shame viscerally about nudity, sex, our bodies, and weaknesses or flaws that we can''t control. Shame can cause self-destructive and violent behavior, and chronic shame can cause painful psychological damage. Is shame a valuable moral emotion, or would we be better off without it?In Naked, Krista K. Thomason takes a hard look at the reality of shame. The experience of it, she argues, involves a tension between identity and self-conception: namely, what causes me shame both overshadows me (my self-conception) and yet is me (my identity). We are liable to feelings of shame because we are not always who we take ourselves to be. Thomason extends her thought-provoking analysis to our current social and political landscape: shaming has increased dramatically because of the proliferation of social media platforms. And although these online shaming practices can be used in harmful ways, they can also root out those who express racist and sexist views, and enable marginalized groups to confront oppression. Is more and continued shaming therefore better, and is there moral promise in using shame in this way?Thomason grapples with these and numerous other questions. Her account of shame makes sense of its good and bad features, its numerous gradations and complexity, and ultimately of its essential place in our moral lives.

Just as a garden needs worms, we need bad feelings....We tend to think about bad feelings--feelings like anger, envy, spite, and contempt--as the weeds in life's garden. You may not be able to get rid of them completely, but you're supposed to battle them as best you can. The best garden is one with no weeds. The best life is one with no bad feelings. But this isn't quite right, according to philosopher Krista K. Thomason. Bad feelings are the worms, not the weeds. They're just below the surface, and we like to pretend they aren't there, but they serve an important purpose. Worms are just as much a part of the garden as the flowers, and their presence means your garden is thriving. Gardens aren't better off without their worms, and neither are we. The trick is learning how to enjoy our gardens, worms and all. Thomason draws on insights from the history of philosophy to show what we've gotten wrong about bad feelings and to show readers how we can live better with them. There is nothing wrong with negative emotions per se. Their bad reputation is undeserved. Negative emotions are expressions of self-love--not egoism or selfishness, but the felt attachment to ourselves and to our lives. We feel negative emotions because our lives matter to us. After explaining this, Thomason helps us look at individual bad feelings: anger, envy and jealousy, spite and Schadenfreude, and contempt. As she demonstrates in this tour of negative emotions, these feelings are valuable parts of our attachment to our lives. We don't have to battle negative emotions or "channel" them into something productive. Bad feelings aren't obstacles to a good life; they are part of what makes life meaningful.

Just as a garden needs worms, we need bad feelings....We tend to think about bad feelings--feelings like anger, envy, spite, and contempt--as the weeds in life''s garden. You may not be able to get rid of them completely, but you''re supposed to battle them as best you can. The best garden is one with no weeds. The best life is one with no bad feelings. But this isn''t quite right, according to philosopher Krista K. Thomason. Bad feelings are the worms, not the weeds. They''re just below the surface, and we like to pretend they aren''t there, but they serve an important purpose. Worms are just as much a part of the garden as the flowers, and their presence means your garden is thriving. Gardens aren''t better off without their worms, and neither are we. The trick is learning how to enjoy our gardens, worms and all. Thomason draws on insights from the history of philosophy to show what we''ve gotten wrong about bad feelings and to show readers how we can live better with them. There is nothing wrong with negative emotions per se. Their bad reputation is undeserved. Negative emotions are expressions of self-love--not egoism or selfishness, but the felt attachment to ourselves and to our lives. We feel negative emotions because our lives matter to us. After explaining this, Thomason helps us look at individual bad feelings: anger, envy and jealousy, spite and Schadenfreude, and contempt. As she demonstrates in this tour of negative emotions, these feelings are valuable parts of our attachment to our lives. We don''t have to battle negative emotions or "channel" them into something productive. Bad feelings aren''t obstacles to a good life; they are part of what makes life meaningful.

Just as a garden needs worms, we need bad feelings....We tend to think about bad feelings--feelings like anger, envy, spite, and contempt--as the weeds in life''s garden. You may not be able to get rid of them completely, but you''re supposed to battle them as best you can. The best garden is one with no weeds. The best life is one with no bad feelings. But this isn''t quite right, according to philosopher Krista K. Thomason. Bad feelings are the worms, not the weeds. They''re just below the surface, and we like to pretend they aren''t there, but they serve an important purpose. Worms are just as much a part of the garden as the flowers, and their presence means your garden is thriving. Gardens aren''t better off without their worms, and neither are we. The trick is learning how to enjoy our gardens, worms and all. Thomason draws on insights from the history of philosophy to show what we''ve gotten wrong about bad feelings and to show readers how we can live better with them. There is nothing wrong with negative emotions per se. Their bad reputation is undeserved. Negative emotions are expressions of self-love--not egoism or selfishness, but the felt attachment to ourselves and to our lives. We feel negative emotions because our lives matter to us. After explaining this, Thomason helps us look at individual bad feelings: anger, envy and jealousy, spite and Schadenfreude, and contempt. As she demonstrates in this tour of negative emotions, these feelings are valuable parts of our attachment to our lives. We don''t have to battle negative emotions or "channel" them into something productive. Bad feelings aren''t obstacles to a good life; they are part of what makes life meaningful.

We know shame can be a morally valuable emotion that helps us to realize when we fail to be the kinds of people we aspire to be. We feel shame when we fail to live up to the norms, standards, and ideals that we value as part of a virtuous life. But the lived reality of shame is far more complex and far darker than this -- the gut-level experience of shame that has little to do with failing to reach our ideals. We feel shame viscerally about nudity, sex, our bodies, and weaknesses or flaws that we can't control. Shame can cause self-destructive and violent behavior, and chronic shame can cause painful psychological damage. Is shame a valuable moral emotion, or would we be better off without it?In Naked, Krista K. Thomason takes a hard look at the reality of shame. The experience of it, she argues, involves a tension between identity and self-conception: namely, what causes me shame both overshadows me (my self-conception) and yet is me (my identity). We are liable to feelings of shame because we are not always who we take ourselves to be. Thomason extends her thought-provoking analysis to our current social and political landscape: shaming has increased dramatically because of the proliferation of social media platforms. And although these online shaming practices can be used in harmful ways, they can also root out those who express racist and sexist views, and enable marginalized groups to confront oppression. Is more and continued shaming therefore better, and is there moral promise in using shame in this way?Thomason grapples with these and numerous other questions. Her account of shame makes sense of its good and bad features, its numerous gradations and complexity, and ultimately of its essential place in our moral lives.

In order to gain a deeper understanding of shame and shamelessness as ethico-political phenomena in the contemporary world, this book stages a cross-cultural dialogue that questions and unsettles established views.Expounding and evaluating a range of perspectives on shame, from the ancient Greeks and classical Confucians to modern liberalism, the chapters in this collection reflect on how we should understand the movement of shame from private morality into the collective sphere, and ask what role shame can or should play, as emotional support or ethical corrective, to the normative frameworks of social and political civility.Covering the prominent discourses of Western modernity, as well as non-Western, and oppositional traditions, this volume will be of interest to students and scholars in moral and political philosophy, contemporary democratic theory, and comparative philosophy.

In order to gain a deeper understanding of shame and shamelessness as ethico-political phenomena in the contemporary world, this book stages a cross-cultural dialogue that questions and unsettles established views.Expounding and evaluating a range of perspectives on shame, from the ancient Greeks and classical Confucians to modern liberalism, the chapters in this collection reflect on how we should understand the movement of shame from private morality into the collective sphere, and ask what role shame can or should play, as emotional support or ethical corrective, to the normative frameworks of social and political civility.Covering the prominent discourses of Western modernity, as well as non-Western, and oppositional traditions, this volume will be of interest to students and scholars in moral and political philosophy, contemporary democratic theory, and comparative philosophy.