From object-relations theory to the theory of alterity: shame as an intermediary between the interpersonal world and the inner world of psychic structure.
Proceeding from a critical discussion of positions adopted in object-relations theory and of recent approaches to the understanding of shame (exemplified with reference to Wurmser's concept of shame), the paper demonstrates that intrapsychic structures should not be regarded as preconditions for shame but as themselves evolving in the first place from contact with experiential forms of the shame affect. The paper takes its theoretical bearings from object-relations theory and the theory of psychic structure, expanding the purview of these approaches by incorporating the reciprocity aspect and thus outlining a comprehensive "alterity theory." "Shame" is presented as an "interface affect," manifesting itself initially in the external interactional dimension and constituting the relational structure of "self-consciousness" via the internalization of the reciprocal relation between subject and object. From the angle of developmental psychology, three characteristic forms of such stages of internalization (identified by mythological figures) are described. (1) Narcissus, characterized by the absence of any reciprocal relation and accordingly termed "unreflected," (2) Tiresias, with a capacity for taking up the position of the vis-à-vis temporarily and looking critically at one's own self from that perspective, yet lacking the faculty of self-objectification without the help of the vis-à-vis. Self-objectification is therefore taking place in the interactional dimension. This stage is thus designated as "externally reflected." (3) Oedipus, who has reached the stage to be termed "self-reflected" or "self-referential." The gaze is directed initially toward the outside in search of external sources of guilt but then falls back upon the subject itself. The gaze "turns inward" (to use an experientially suggestive image) and in the mythology this is represented by Oedipus' self-blinding. The subject is capable of "critical," dissociating functions, in the sense of self-objectification, thus attaining to a capacity for self-recognition, self-criticism and self-judgement. These three stages are seen to be progressive, not mutually exclusive. Self-referentiality in the broadest sense is regarded as being hierarchically stratified.