During World War II, Columbia University anthropologist Ruth Benedict, in a study commissioned by President Roosevelt, popularized the idea that Japan was a «shame culture» unlike the West, which was a «guilt culture.»

Paul G. Hiebert characterizes the «shame culture» as follows: Shame is a reaction to other people’s criticism of oneself, a strong concern about our failure to live up to what others expect of us. In shame-oriented cultures, each person has a place and a duty in their society. Individuals maintain their self-esteem and «honor» by doing what is expected of them and not necessarily doing what is right according to their conscience. In a shame culture, we seek to be thought well of by others. In this sense, shame is always seen and recorded by the community. Social shame, a bad reputation, as well as honor, a good name, are visible to all.

On the other hand, Paul G. Hiebert himself defines the “guilt culture” as follows: Guilt is a feeling that arises when we violate the standards of morality within us, when we violate the values ​​dictated by our conscience. A person may feel guilty, and no one else may even know of their misconduct. This feeling of guilt is relieved by asking for forgiveness and making appropriate restitution. A true guilt culture relies on one’s own conscience as the driving force of good behavior and does not rely on what others will say.

Rabbi Jonathan Sacks explains that the first biblical sin, when Adam and Eve ate the forbidden fruit, is actually a story about the difference between guilt and shame. He quotes Bernard Williams, who says that shame is essentially a visual problem. Adam and Eve were ashamed of being “seen” naked. Guilt, on the other hand, is a hearing problem. Adam knew he had violated what the voice of God had told him. You can hide from shame, just as Adam did. Not so much the voice of your conscience, the voice of God, for it is within you.

Rabbi Sacks continues: The story of Adam and Eve is not about original sin or the «knowledge» of good and evil. It is about choosing between acting on the basis of what our eyes see or acting by listening to the ethical principles of the Torah. Judaism, the religion of the God who cannot be seen, but can be heard, bases its values ​​on a culture of guilt, not shame.

Unfortunately, a culture of shame has infiltrated Judaism, especially in extremely religious groups. For its members, the important thing is to comply with what their social group expects of them, not so much with what their conscience dictates. I comply with the rules, especially those that are clearly visible, primarily out of fear of being excluded, rather than because of my ethical judgment. Their actions are under rabbinic «supervision.»

Sacks says, “You don’t have to be religious to be moral. Every social group should have a code of conduct that enables its members to live constructively and collaboratively.” The question is how you do it: out of conscience or shame.

By Marcos Gojman.

Bibliography: Jonathan Sacks, “Essays on Ethics: A Weekly Reading of the Jewish Bible” and others.