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This is Previous-Essay <== This-Essay ==> Following-Essay Click HERE on this line to find essays via Your-Key-Words. {Most frequent wordstarts of each essay will be put here.} ========================================================== %PAIN SELF REJECTION GUILT SHAME RESPONSIBILITY 880901 Guilt with shame is self rejection which is essentially disintegrative. Guilt with shame cannot be an integrative process because it is essentially a disintegrative process. In guilt with shame self tears self apart out of a perverted sense of responsibility to a disintegrative ideal. Guilt is with shame psychological hari-kiri, psychological dis-embowelment; the psychological throwing away of part of self by another part of self. Hari-kiri is not an integrative process, it is a disintegrative process. People who promote guilt all substitute guilt with shame, are guilty of promoting personal and communal disintegration. Why do they not feel guilty for promoting disintegration? Because they do not recognize disintegration as a sign of perversion of values and ideals. They do not feel any sense of responsibility to promote either personal or communal integrity. People who promote guilt are willing to sacrifice both personal and communal integrity in the service of other ideals and values. They do not recognize that it is impossible to openly and publicly defend such sacrifices in any reasonable way. The promotion of guilt must be through indirect and tacit means, so that the absurdity of the promotion is not evident. If the dynamics of guilt are recognized as disintegrative, then self rejection which leads to personal and communal disintegration is undermined. Promoters of guilt undermine clear recognition of the dynamics of guilt as a means of promoting guilt as a manipulative tool of their collusion. Collusions show no respect for personal or communal integrity, for collusions cannot survive where there is personal and communal integrity. Guilt and the fear of genuine guilt are potent tools of collusions in games of mutual self deception. People who lack self confidence and lack self esteem seek to avoid fearful situations; they run away from challenges. They do not have the courage to face reality. Rather than face reality honestly, they play games of mutual self deception, and require each other to help each other in games of mutual self deception. They do not have the courage to do violence to truth by themselves; they need help to violate truth. To successfully run away from truth, they lay on each other the responsibility to reject themselves and each other person who fails to reject those of them who fail to help each other deceive themselves. The disintegrative consequences of the deal are hidden as part of the game of mutual self deception. Through rationalizations the game of mutual self deception appears to be a reasonable process; one worthy of respect and institutional support. When institutions promote guilt it is more difficult to deal with guilt in integrative ways than when only isolated individuals promote guilt. Institutionalized guilt plays a central role in many processes of personal and communal disintegration. The process of personal and communal disintegration is well advanced when institutions of liberation promote guilt as a manipulative tool. All too often religious and educational institutions promote guilt. Such promotions are part of collusive processes which do violence to truth, and so do violence to both personal and communal integrity. Such institutions undermine the integrities upon which they depend for their survival. They commit institutional hari-kiri. Religious, political and educational institutions often resort to collusive games of mutual self deception to defend their convictions against attack. They require members of the organizations to reject themselves and others who call into question any of the "truths" of the organization. Policies of excommunication, dis- fellowship, rejection, banishment are sometimes formalized in efforts to defend disintegrative beliefs. Such policies are parts of collusive games of mutual self deception. They promote feelings of guilt in the lives of members who dare to consider calling the institutional "truths" into question. Guilt is the tool by which collusions police the private lives of their membership. Guilt is the process by which collusions undermine the integrity of the participants and the communities which fall victim to the dishonesty which is essential to apparent success in a collusive community. In collusive communities appearances are more important than realities, and appearances are traded for realities until people no longer know the difference between appearances and realities. Those people who excel in appearing respectable are regarded as successful, even as they and their community are internally disintegrating. (c) 2005 by Paul A. Smith in (On Being Yourself, Whole and Healthy) ==========================================================