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شرم احساسی است انقلابی
An original reflection on shame as the central feeling of our age, the expression of an anger that is the necessary condition for new struggles, from the author of the popular Philosophy of Walking
Can shame become a source of political strength? Faced with injustice, growing inequality and systemic violence, we cry out in shame. We feel ashamed of the world, of wealth in the face of those who have nothing, of the fortune of a few tycoons when it becomes indecent. We feel ashamed for a planet that humanity exploits without restraint, for sexist and racist behaviour. It is not just sadness and withdrawal into oneself, nor is it a paralyzing sense of inadequacy.
The feeling analyzed in this book arises when our gaze on reality renounces passivity and resignation, and instead makes imagination its critical shame thus becomes the expression of an anger that is power, transformative energy, and assumes to all intents and purposes– as in the reading of Marx, recovered here–a radical value.
In a constant dialogue with authors such as Primo Levi and Annie Ernaux, Virginie Despentes and James Baldwin, Frédéric Gros explores a concept that is still little understood in its depth and in its articulations– anthropological and moral, psychological and political. Shame is a revolutionary sentiment because it lies at the foundation of any path of subjective recognition, transformation, and struggle.
Can shame become a source of political strength? Faced with injustice, growing inequality and systemic violence, we cry out in shame. We feel ashamed of the world, of wealth in the face of those who have nothing, of the fortune of a few tycoons when it becomes indecent. We feel ashamed for a planet that humanity exploits without restraint, for sexist and racist behaviour. It is not just sadness and withdrawal into oneself, nor is it a paralyzing sense of inadequacy.
The feeling analyzed in this book arises when our gaze on reality renounces passivity and resignation, and instead makes imagination its critical shame thus becomes the expression of an anger that is power, transformative energy, and assumes to all intents and purposes– as in the reading of Marx, recovered here–a radical value.
In a constant dialogue with authors such as Primo Levi and Annie Ernaux, Virginie Despentes and James Baldwin, Frédéric Gros explores a concept that is still little understood in its depth and in its articulations– anthropological and moral, psychological and political. Shame is a revolutionary sentiment because it lies at the foundation of any path of subjective recognition, transformation, and struggle.
182 pages, Unknown Binding
About the author
Frédéric Gros
68 books159 followersFrédéric Gros, né le 30 novembre 1965 à Saint-Cyr-l’École est un philosophe français, spécialiste de Michel Foucault. Il est professeur de pensée politique à l'Institut d'études politiques de Paris (Sciences Po)
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Displaying 1 - 30 of 63 reviews
September 3, 2023
O último livro do Circuito Ubu me fez esperar ansiosamente pelo meu interesse no tema é não me decepcionei.
Uma coisa que Gros faz logo de cara a diferenciar a vergonha da culpa porque há muita gente que confunde uma coisa com a outra.
Gros toca em muitos pontos importantes da vergonha em termos sistêmicos (talvez a que particularmente eu mais sinta), interseccionais, sociais, psicanalíticos e filosóficos, nunca esgotando o tema, mas nos dando uma excelente diretiva para aprendermos mais.
Uma coisa que Gros faz logo de cara a diferenciar a vergonha da culpa porque há muita gente que confunde uma coisa com a outra.
Gros toca em muitos pontos importantes da vergonha em termos sistêmicos (talvez a que particularmente eu mais sinta), interseccionais, sociais, psicanalíticos e filosóficos, nunca esgotando o tema, mas nos dando uma excelente diretiva para aprendermos mais.
November 28, 2025
“Shame ought to be the price to pay - the minimum in union dues that they should be expected to cough up - for the person born into privilege whose history is marked by slavery, genocides, colonial empires, discrimination against women and the exploitation of the most vulnerable. You can be sure the vulnerable and dominated will have paid a more exorbitant price.” Banger.
August 25, 2024
La vergogna è una doccia calda e vischiosa che scivola sulla nostra pelle; ci attanaglia nelle sue spire e non ci permette di fuggire, ma, anzi, stringe ancor più forte, fino a lasciarci senza fiato, inermi, costretti a sopportare quella dolorosa sensazione di nudità, esposti e inermi di fronte a una sensazione così familiare e così estranea allo stesso tempo.
La vergogna è immediata, ti attraversa come un lampo ancor prima che tu possa riconoscerla e darle un nome. È lì che si contorce all’altezza del cuore, che lo fa battere più velocemente, mentre le guance si imporporano e il sudore ti rende ancor più sgradevole a te stesso, più indifeso.
Soli con noi stessi ci sembra possibile giustificare ogni cosa, ogni nostro comportamento – anche il più assurdo e meschino – trova una spiegazione; in fondo, ci conosciamo più di quanto vorremmo, abbiamo bisogno di zittire la nostra stessa coscienza, quella forza eversiva che vorrebbe distruggessimo ogni pregiudizio, ogni preconcetto, tutte quelle verità insondabili e granitiche che pensiamo ci appartengano, ma che, invece, fanno parte di un sapere arrogante e chiuso su sé stesso, incapace di dubitare.
È solo attraverso lo sguardo degli altri che non possiamo fuggire dalla vergogna, è solo in quel caso che siamo stretti in un angolo, muti, pervasi da una tristezza che paralizza: all’improvviso ci accorgiamo che non esistiamo più solo per noi stessi, non siamo più solo ciò che abbiamo sempre pensato di essere, ma esistiamo in un’altra dimensione, la dimensione dell’Altro, che ci investe col suo occhio, creando di noi un’immagine stereotipata, vuota, un’immagine che non sapremo riconoscere, ma che rimarrà attaccata alla nostra pelle come un marchio d’infamia.
Continua a leggere qui: https://parlaredilibri.wordpress.com/...
La vergogna è immediata, ti attraversa come un lampo ancor prima che tu possa riconoscerla e darle un nome. È lì che si contorce all’altezza del cuore, che lo fa battere più velocemente, mentre le guance si imporporano e il sudore ti rende ancor più sgradevole a te stesso, più indifeso.
Soli con noi stessi ci sembra possibile giustificare ogni cosa, ogni nostro comportamento – anche il più assurdo e meschino – trova una spiegazione; in fondo, ci conosciamo più di quanto vorremmo, abbiamo bisogno di zittire la nostra stessa coscienza, quella forza eversiva che vorrebbe distruggessimo ogni pregiudizio, ogni preconcetto, tutte quelle verità insondabili e granitiche che pensiamo ci appartengano, ma che, invece, fanno parte di un sapere arrogante e chiuso su sé stesso, incapace di dubitare.
È solo attraverso lo sguardo degli altri che non possiamo fuggire dalla vergogna, è solo in quel caso che siamo stretti in un angolo, muti, pervasi da una tristezza che paralizza: all’improvviso ci accorgiamo che non esistiamo più solo per noi stessi, non siamo più solo ciò che abbiamo sempre pensato di essere, ma esistiamo in un’altra dimensione, la dimensione dell’Altro, che ci investe col suo occhio, creando di noi un’immagine stereotipata, vuota, un’immagine che non sapremo riconoscere, ma che rimarrà attaccata alla nostra pelle come un marchio d’infamia.
Continua a leggere qui: https://parlaredilibri.wordpress.com/...
December 7, 2025
(I typed a looooong review for this book and was very happy with it and as I went to post it, it all deleted except or like the first 3 lines..... PISSED is an understatement)
Read for book club and I had a great time with this book! I really enjoyed the very VERY detailed observations of shame, what it means, and how philosophers and thinkers of the past and present understand it. Shame is so damnnnn complex yet so understudied and underappreciated. It was great to learn about the philosophers and thinkers of the past and present who wrote about shame.
(This part is going to be summarized in like 2 lines. I realize they are very large claims out of context, but I cannot be bothered to rewrite like 2 paragraphs from scratch, so I'm just writing as little as possible that will let future me vaguely remember what I mean)
-My main problem is that this is a history of philosophy, not a philosophy
-The book promises to demonstrate how shame can turn into political action, but only the last 5 pages do this
-The whole book teaches about shame from other philosophers, and connects them to grounded examples to demonstrate their validity and limitations, but Gros's original philosophy at the end doesn't do this despite the book promising that this was the point of the book.
-This book would be 5 stars easily if it was called "A History of Shame..." and not "A Philosophy of Shame..."
Great book and would recommend,. Just shift your expectations a little (as per my previous bullet points) and it'll be a blast!
Read for book club and I had a great time with this book! I really enjoyed the very VERY detailed observations of shame, what it means, and how philosophers and thinkers of the past and present understand it. Shame is so damnnnn complex yet so understudied and underappreciated. It was great to learn about the philosophers and thinkers of the past and present who wrote about shame.
(This part is going to be summarized in like 2 lines. I realize they are very large claims out of context, but I cannot be bothered to rewrite like 2 paragraphs from scratch, so I'm just writing as little as possible that will let future me vaguely remember what I mean)
-My main problem is that this is a history of philosophy, not a philosophy
-The book promises to demonstrate how shame can turn into political action, but only the last 5 pages do this
-The whole book teaches about shame from other philosophers, and connects them to grounded examples to demonstrate their validity and limitations, but Gros's original philosophy at the end doesn't do this despite the book promising that this was the point of the book.
-This book would be 5 stars easily if it was called "A History of Shame..." and not "A Philosophy of Shame..."
Great book and would recommend,. Just shift your expectations a little (as per my previous bullet points) and it'll be a blast!
November 6, 2025
So this book was perfectly fine. Different iterations of shame are explored in various situations, and the book becomes a series of quite interesting exercises in following Gros around and exploring the historical precedence and current phenomena of shame. Gros is quite cerebral in an unpretentious way, which makes the book quite easy and fun to read.
But otherwise… I kinda just go “hmmmm… yes…” and move on without much of anything. Some books just rip through you and are so inexplicably dense that you can just obliterate yourself with each page turn. Others are so illuminating and illustrative that you can’t help but think “thank you for reterritorializing this thing that’s existed in my mind that I thought I was insane for thinking of.” This book just kinda makes me wanna give two thumbs up and then move on about my day. Dare I say a great book to read either at home or on public transit? I shamelessly do.
But otherwise… I kinda just go “hmmmm… yes…” and move on without much of anything. Some books just rip through you and are so inexplicably dense that you can just obliterate yourself with each page turn. Others are so illuminating and illustrative that you can’t help but think “thank you for reterritorializing this thing that’s existed in my mind that I thought I was insane for thinking of.” This book just kinda makes me wanna give two thumbs up and then move on about my day. Dare I say a great book to read either at home or on public transit? I shamelessly do.
February 9, 2025
maravilhoso. nem sei mais o que dizer. que grande análise, recorrido, compilado, desmembrado e reconfigurado sobre a vergonha e suas diversas faces. pra ler sublinhando quase tudo. relendo parágrafos pra entender bem, pra internalizar.
baita. leia.
baita. leia.
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Want to Read
June 11, 2025Ah an emotion I am quite familiar with! Perhaps I should learn more about my close companion! Besties!
February 9, 2025
Excelente! Um ótimo complemento para Desobeder. Na verdade, o livro surge de uma investigação: o que leva um grupo de pessoas, um povo a se revoltar (ou ainda: por que não nos revoltamos?). Fugindo do óbvio, do clichê que os manuais contemporâneos de felicidade nos prescrevem, Gros toma a vergonha como o caminho da revolução. Ele destrincha os significados e as consequências da vergonha e nos abre novas perspectivas sobre o comportamento que nos guia pessoal e coletivamente.
July 6, 2025
muito BOM!!! ja quero ler de novo
October 21, 2025
Was hoping for a more sustained treatment of the systemic, intersectional dimensions of shame, but good bits throughout. Especially enjoyed Gros’s engagement with Sartre, Ernaux, and Baldwin.
May 18, 2026
Wide-reaching, quite reach, but somewhat dubious in its conclusions.
(I had notes, have notes, many notes, and have failed to organize them in anything coherent. I may or might not, at any point. In the interregnum, I leave you this:)
.... Shame steals your tongue , says scholar Lewis Hyde. A force that feels physical, a superego, the gatekeeper of mores. The four pockets of a Mao suit (which predates Mao) are meant to correspond to four virtues: benevolence, loyalty, property and shame.
Gros's text owes much to Foucault's historical analysis, as well as a bit from Fanon. (No wonder there: personally, I know of Gros primarily as the editor of Foucault's lectures.)
As well as an expansive treatment that seeks to trawl though philosophy, through Plato (as always), Sartre, literature. Loads of Kafka. There is also a powerful analysis of A. Enard's depiction of class-based shame in her childhood: how the smell of poor cleanniness is curdled to a source of shame, and how you grow to be ashamed of that shame. (Compare the depiction of smell in Parasite. Reflect on the public mockery of that one person whose doctorate was on smell and class politics and literature and how the reflexive (reactionary) response was full of its viral load of assumed superiority.)
Analysis leans much on terms and conceptualizations borrowed from psychoanalysis, though Grós is not without awareness of the perniciousness to it - and the ways what is intended to be descriptive (sometimes dubiously) turns perscrptive turns reifying turns enforcing.
'This [shame] is the great background music that ultimately accompanies us throughout out lives, right to the very end. Not the crashing organ chords of sin and guilt, but the persistent chatter of shame. (p. 44) - Shame is, in other words, terrifyingly, banal. That is the existential dread
Raw power and trauma as scarification, a deep memory that imbeds itself and the self can no longer be separated from it. This is the violence of rape and incest. Another mode of unethical, analogous to capitalism's violent appropriation. Shame is the marker of a violation accepted. (re: Ch. 6, on incest)
Philosophy's only public function and use is to shame the truth terrorists.' (p. 101) To lay bare, to humble, to expose. Know you know nothing, and be proud for it, be in flight, be water, be a vessel.
(So the lover and the cynic are not driven by shame, because they do not need to be, they already move through the world with nothing on their back, naked, heart pinned bleeding to their chest, or the whole worlds is already bare to them, full of naïve emperors. Rigoletto grovels to save his daughter. Annie Ernaux's father feels no shame in his poverty and hard work. His daughter does, for she is conscious of a vulgar and unfair difference. So Josef K. feels dehumanized, and like he hasn't done the right thing, like nothing is right, not even his death... and surely that is wrong, surely the shame of it must outlive him? Indeed, it seems to.)
When the reactionary complains of 'monuments of shame', of someone making him feel ashamed. There is very little rhetoric extolling anyone to be genuinely shameful - and when there is, it is hardly coming from a serious place. The reactionary rails against being made to feel ashamed because they *should be* ashamed, and the thought is distressing, unsettling. The reactionary fears the world, and forever anticipates a vile thing around the corner that will come unmake their crystal castle of the mind. (Rightfully so. Crystal mind palaces are fragile, and they keep throwing rocks. They can be thrown back. So they go: "You should be ashamed, not we."
('ReMeMbEr WhEn pRiDe WaS a SiN!?' said Kermit the Frog, in his suit jacked apliquéd with many a kermit and died from a benzodiazepine overdose.))
(I had notes, have notes, many notes, and have failed to organize them in anything coherent. I may or might not, at any point. In the interregnum, I leave you this:)
.... Shame steals your tongue , says scholar Lewis Hyde. A force that feels physical, a superego, the gatekeeper of mores. The four pockets of a Mao suit (which predates Mao) are meant to correspond to four virtues: benevolence, loyalty, property and shame.
Gros's text owes much to Foucault's historical analysis, as well as a bit from Fanon. (No wonder there: personally, I know of Gros primarily as the editor of Foucault's lectures.)
The experience of shame is first and foremost one of being reassigned.(p.22)
As well as an expansive treatment that seeks to trawl though philosophy, through Plato (as always), Sartre, literature. Loads of Kafka. There is also a powerful analysis of A. Enard's depiction of class-based shame in her childhood: how the smell of poor cleanniness is curdled to a source of shame, and how you grow to be ashamed of that shame. (Compare the depiction of smell in Parasite. Reflect on the public mockery of that one person whose doctorate was on smell and class politics and literature and how the reflexive (reactionary) response was full of its viral load of assumed superiority.)
This is society seen as a hierarchical judgement system, a stigmatizing force and an arena of violent symbolic exclusion and recurring shame and humiliation.
Analysis leans much on terms and conceptualizations borrowed from psychoanalysis, though Grós is not without awareness of the perniciousness to it - and the ways what is intended to be descriptive (sometimes dubiously) turns perscrptive turns reifying turns enforcing.
'This [shame] is the great background music that ultimately accompanies us throughout out lives, right to the very end. Not the crashing organ chords of sin and guilt, but the persistent chatter of shame. (p. 44) - Shame is, in other words, terrifyingly, banal. That is the existential dread
By employing a vocabulary of deficiency, deficit and absence, psychoanalysis has implictly but de facto turned female sexuality into a burden of shame. (p. 47)
[P]asssion unifies and reason divides. (p.48)
One does not 'consent' to survive. (p.66)
A system that brings us to accept violence is almost more intolerable than violence itself. (p. 75)
Raw power and trauma as scarification, a deep memory that imbeds itself and the self can no longer be separated from it. This is the violence of rape and incest. Another mode of unethical, analogous to capitalism's violent appropriation. Shame is the marker of a violation accepted. (re: Ch. 6, on incest)
Philosophy's only public function and use is to shame the truth terrorists.' (p. 101) To lay bare, to humble, to expose. Know you know nothing, and be proud for it, be in flight, be water, be a vessel.
(So the lover and the cynic are not driven by shame, because they do not need to be, they already move through the world with nothing on their back, naked, heart pinned bleeding to their chest, or the whole worlds is already bare to them, full of naïve emperors. Rigoletto grovels to save his daughter. Annie Ernaux's father feels no shame in his poverty and hard work. His daughter does, for she is conscious of a vulgar and unfair difference. So Josef K. feels dehumanized, and like he hasn't done the right thing, like nothing is right, not even his death... and surely that is wrong, surely the shame of it must outlive him? Indeed, it seems to.)
When the reactionary complains of 'monuments of shame', of someone making him feel ashamed. There is very little rhetoric extolling anyone to be genuinely shameful - and when there is, it is hardly coming from a serious place. The reactionary rails against being made to feel ashamed because they *should be* ashamed, and the thought is distressing, unsettling. The reactionary fears the world, and forever anticipates a vile thing around the corner that will come unmake their crystal castle of the mind. (Rightfully so. Crystal mind palaces are fragile, and they keep throwing rocks. They can be thrown back. So they go: "You should be ashamed, not we."
('ReMeMbEr WhEn pRiDe WaS a SiN!?' said Kermit the Frog, in his suit jacked apliquéd with many a kermit and died from a benzodiazepine overdose.))
April 30, 2026
Bu kitap, utancı bireysel bir duygu olmaktan çıkarıp toplumsal ve politik bir bağlama yerleştiriyor. Yazarın temel iddiası şu: utanç, doğru okunduğunda insanı edilgenleştiren değil, aksine harekete geçiren bir duygu olabilir. Bu yaklaşım, alışılmış “utançtan kurtul” söylemine ciddi bir karşı çıkış niteliğinde.
Metin boyunca en güçlü taraf, utancın kökenlerine inilmesi. Aile, toplum, normlar ve güç ilişkileri üzerinden şekillenen utanç duygusu katman katman açılıyor. Okurken bazı bölümlerde kendinle yüzleşme hissi oldukça yoğun; bu da kitabın etkisini artırıyor ama aynı zamanda okumasını zorlaştırıyor.
Dil yer yer akademik, yer yer kişisel. Bu geçişler bazı okuyucular için derinlik katarken, bazıları için kopukluk hissi yaratabilir. Özellikle teorik kısımlar daha yoğun ve dikkat gerektiriyor
Metin boyunca en güçlü taraf, utancın kökenlerine inilmesi. Aile, toplum, normlar ve güç ilişkileri üzerinden şekillenen utanç duygusu katman katman açılıyor. Okurken bazı bölümlerde kendinle yüzleşme hissi oldukça yoğun; bu da kitabın etkisini artırıyor ama aynı zamanda okumasını zorlaştırıyor.
Dil yer yer akademik, yer yer kişisel. Bu geçişler bazı okuyucular için derinlik katarken, bazıları için kopukluk hissi yaratabilir. Özellikle teorik kısımlar daha yoğun ve dikkat gerektiriyor
Read
March 21, 2025Gros covers topics of shame as it relates to family, honor, rape, incest, poverty, racism, and revolution. He writes about shame as a shared human experience, and the ways in which shame can either hinder us or be utilized for self evolution and betterment of society: "Shame is a painful fluctuation between sadness and anger that can have two outcomes: It can lead us down a cold and dark path that disfigures us and ends in solitary resignation, or a fiery and luminous path that transfigures us and fuels collective anger."
Although I enjoyed this book enough to finish it, I was left feeling like it was incomplete-ish. I wanted a book that would provide me with revelations or give profound insights, but oftentimes I felt that only the obvious was stated. For a short book, I found some redundancies -- I often felt like I had read similar passages and even exact sentences a few pages back. I also felt that the book was completely missing a conclusion. I think I would have been left with a better impression of the book overall if Gros had a closing chapter that synthesized the book.
Although I enjoyed this book enough to finish it, I was left feeling like it was incomplete-ish. I wanted a book that would provide me with revelations or give profound insights, but oftentimes I felt that only the obvious was stated. For a short book, I found some redundancies -- I often felt like I had read similar passages and even exact sentences a few pages back. I also felt that the book was completely missing a conclusion. I think I would have been left with a better impression of the book overall if Gros had a closing chapter that synthesized the book.
September 29, 2025
The biggest benefit to these sorts of books is that they compel you to think about how they reflect in your own life. It is precisely for that reason I read this and A Philosophy of Lying, because they are such intricate, yet prescient parts of the human condition. Why do we lie? Why do we feel shameful? Both of these are questions worth examining.
Overall, this is a good book, offering both a historical and a literary lens to shame and its various types. I enjoyed some sections more than others (in particular, the deep dive and tangents relating shame and sexual assault were not as enjoyable, though they were valuable reading even simply for the fact that it re-raised such important matters that do genuinely unfortunately happen to people on this blimey earth), but I’m regardless glad to have read it all.
And parts of this will reflect in my life going forward, and that’s kind of all you can ask of a book, really.
Overall, this is a good book, offering both a historical and a literary lens to shame and its various types. I enjoyed some sections more than others (in particular, the deep dive and tangents relating shame and sexual assault were not as enjoyable, though they were valuable reading even simply for the fact that it re-raised such important matters that do genuinely unfortunately happen to people on this blimey earth), but I’m regardless glad to have read it all.
And parts of this will reflect in my life going forward, and that’s kind of all you can ask of a book, really.
October 30, 2023
Delicioso. Filosofía no tan ligera como parece, impagables excursos a la literatura universal y un ánimo rebelde que, aunque te parezca fútil, no deja de sonar sincero y carismático. Se lee solo.
April 6, 2024
basicamente:
September 23, 2025
Me pasa con este libro algo parecido a lo que me ocurre con Slavoj Zizek y que creo que es un defecto común a gran parte del panorama del marxismo académico actual, especialmente entre aquellos autores que beben de Lacan. Son fantásticos describiendo, etiquetando y caracterizando síntomas pero este proceso es siempre una ilusión. La primera impresión leyendo a estos autores es muy satisfactoria porque siempre parecen haber diseñado un nuevo esquema que explica de forma novedosa algún fenómeno social o afecto. A veces hasta parece que estás leyendo una publicación de Linkedin o una respuesta de Chat-GPT. Todo está clarito, numerado y correctamente definido. Sin embargo, cuando estos esquemas se trasladan a fuera de si mismos, todo se desmorona.
El psicoanálisis aplicado a la estética puede dejarte detalles interesantes, análisis artísticos novedosos o conceptos útiles (como el concepto de síntoma) pero al final siempre se tropieza consigo mismo. Está genial si se trata de un esloveno excéntrico contando un viejo chiste de la Unión Soviética para explicar la trama de La Naranja Mecánica pero en cuanto intentas utilizarlo para algo tan complejo como hacer un desarrollo histórico del concepto de la vergüenza e intentas vincularlo con los esfuerzos revolucionarios del presente te termina saliendo un libro más bien flojo.
Sí, creo que el libro tiene detalles provechosos. Me gusta la normalización de una serie de afectos asociados a la vergüenza que hace y su tesis principal, aunque grandilocuente y bastante mal formulada, es bastante interesante: hay que abrazar la vergüenza como un afecto que puede resultar hasta revolucionario.
Lo contrario a tener vergüenza es ser un sinvergüenza, así que supongo que no estará tan mal.
El psicoanálisis aplicado a la estética puede dejarte detalles interesantes, análisis artísticos novedosos o conceptos útiles (como el concepto de síntoma) pero al final siempre se tropieza consigo mismo. Está genial si se trata de un esloveno excéntrico contando un viejo chiste de la Unión Soviética para explicar la trama de La Naranja Mecánica pero en cuanto intentas utilizarlo para algo tan complejo como hacer un desarrollo histórico del concepto de la vergüenza e intentas vincularlo con los esfuerzos revolucionarios del presente te termina saliendo un libro más bien flojo.
Sí, creo que el libro tiene detalles provechosos. Me gusta la normalización de una serie de afectos asociados a la vergüenza que hace y su tesis principal, aunque grandilocuente y bastante mal formulada, es bastante interesante: hay que abrazar la vergüenza como un afecto que puede resultar hasta revolucionario.
Lo contrario a tener vergüenza es ser un sinvergüenza, así que supongo que no estará tan mal.
October 13, 2025
Ahhh, a feeling I know too well. Gros really dives into all the layers of shame and how it’s shaped by society, by others, and by ourselves. It’s one of those reads that makes you pause and sit with the parts of yourself you usually try to look away from.
One line that stayed with me: “We spend an entire lifetime asking ourselves how we should live, talk, love, and die. We are forever striving to make the grade, but in relation to what and to whom? Nobody has the faintest idea.”
It’s unsettling but honest. Shame isn’t something we just carry, it’s something that keeps reshaping us in quiet ways.
One line that stayed with me: “We spend an entire lifetime asking ourselves how we should live, talk, love, and die. We are forever striving to make the grade, but in relation to what and to whom? Nobody has the faintest idea.”
It’s unsettling but honest. Shame isn’t something we just carry, it’s something that keeps reshaping us in quiet ways.
December 16, 2025
Someone is really dropping the ball down at Verso’s quality control department. If I’m being generous, this is a timely introductory lit review about an affect (shame) that has often been sidelined for its more glamorous cousin: guilt.
Given the author’s background, francophone authors feature heavily, alongside quick detours through Plato, Freud, Kafka, Primo Levi, and James Baldwin. The author explores various typologies of shame (narcissistic shame, shame at the state of humanity, shaming the weak and inferior) before arriving at the rather unsatisfying mathematical conclusion that something like shame + anger = revolution (?). Shame becomes akin to something like thymos.
Although Gros necessarily touches on Sartre’s famous thesis that shame is always constituted through the eyes of the other (I never feel ashamed of myself when I’m alone), he missed an opportunity to discuss the flip side of the coin. Unlike guilt, which is always personal, we often feel shame precisely because someone else refuses to feel it for themselves. I feel ashamed on behalf of someone who is shameless. And how do we make sense of shame in modernity when questions of crime punishment have moved away from the family unit and are delegated instead the state? The constitutive sociality of shame is what makes it so philosophically fruitful, and is precisely why Kafka astutely observed that shame is something which can outlive us as individuals. It seems to be these more interesting questions were ignored.
This little book also has something of the “gen X Frenchman discovering identity politics for the first time” about it.
Given the author’s background, francophone authors feature heavily, alongside quick detours through Plato, Freud, Kafka, Primo Levi, and James Baldwin. The author explores various typologies of shame (narcissistic shame, shame at the state of humanity, shaming the weak and inferior) before arriving at the rather unsatisfying mathematical conclusion that something like shame + anger = revolution (?). Shame becomes akin to something like thymos.
Although Gros necessarily touches on Sartre’s famous thesis that shame is always constituted through the eyes of the other (I never feel ashamed of myself when I’m alone), he missed an opportunity to discuss the flip side of the coin. Unlike guilt, which is always personal, we often feel shame precisely because someone else refuses to feel it for themselves. I feel ashamed on behalf of someone who is shameless. And how do we make sense of shame in modernity when questions of crime punishment have moved away from the family unit and are delegated instead the state? The constitutive sociality of shame is what makes it so philosophically fruitful, and is precisely why Kafka astutely observed that shame is something which can outlive us as individuals. It seems to be these more interesting questions were ignored.
This little book also has something of the “gen X Frenchman discovering identity politics for the first time” about it.
February 24, 2026
I found this text to be incredibly insightful. I thought it was a little disorganized in the middle parts, but it does a good job of differing specific types of shame we feel in different contexts and how those shames can be used to empower ourselves. I think this book might be more useful to only read parts of, maybe not all of it.
September 1, 2025
He's a little bit all over the place, and he doesn't give enough attention to revolutionary shame, but it's a great read overall. As a little bit of an idiot when it comes to philosophy, I appreciate that this book is jam-packed with examples that make his point clear, but even after a certain point it was kind of like okay guy, we get it. But I really did enjoy it.
January 4, 2026
“I project myself, I pre-visualise, I anticipate. My imagination is at the helm, fuelling the fear of the spectacle I might make of myself and furnishing images for hypothetical scenarios: I would be so ashamed if … But in front of whom? Not necessarily in front of society as a whole or people in general.”
June 29, 2025
I think I'm going to need to re-read this soon to really sink it in. I really enjoyed it.
September 11, 2025
I loved the way the writer provided a bigger picture and expanded points to relate to other philosophical and political ideologies. I will say this is one of them big word books
December 19, 2025
This book is too short and lacks sufficient depth to deserve a five-star rating. Nevertheless, it raises interesting questions about the concept of “shame” from multiple perspectives. Therefore, I give it a well-deserved four-star rating.
August 13, 2025
Como começar a falar dessa experiência? Acredito que esse seja um espaço inadequado para falar do impacto que este livro teve sobre mim. Só posso atestar as suas qualidades e reiterar o convite a leitura. Se você já experienciou a vergonha como algo fundo no âmago do seu ser: esse livro é pra você também.
November 25, 2025
Interesting historical account of the evolution of shame as a motivating force for behavior and its relationship to guilt. The book didn’t really explain a lot of its claims, though. In particular it claimed that shame was objective, then dedicated significant time to discussing how shame is an internal (ie. Subjective) process
September 19, 2025
incredibly disappointing.
June 27, 2026
So the reason I read this was because my partner keeps saying we should bring back shame. “Cancelled” celebrities still have influence, companies are plopping ads in all the digital spaces without regrets, and many parents are blasting Cocomelon out loud on their phones to mollify their screen-addicted toddlers. What is shame, and why don’t people feel it anymore?
There were plenty of definitions and requisites that just made sense and helped my understanding. People historically have felt shame after violating the social contract or institutional/familial norms and traditions; well, this contract is more ambiguous than ever before and institutions are collapsing. Shame is an internalization of the external and most often requires spectators for the shaming process (or some other external factor, e.g., superego) - “the result of internalising social contempt”; well, no one cares what other people think or say or do anymore - if they’re even engaging in society at all. Much shame requires an acknowledgment of guilt; well, no one wants to admit they’re guilty anymore, do they? And shame requires a recognition of our aesthetically “ugly”, “monstrous or aberrant” desires; well, we all just want our actions and our consciences to perfect and pretty all the time, don’t we?
But for me, the most useful insights came at the end, highlighting shame as a positive ethical value and offering a solution: imagination. “Shame can be revolutionary not only because it is associated with our anger against the world and ourselves but also because it is powered by the imagination. We need imagination to be ashamed.” To imagine is to be empathetic. To listen to the pleading voices of victims of genocide, racism, and SA. To hope for better versions of ourselves after admitting our wrongdoings. And to envision a healthier, more humane world.
There were plenty of definitions and requisites that just made sense and helped my understanding. People historically have felt shame after violating the social contract or institutional/familial norms and traditions; well, this contract is more ambiguous than ever before and institutions are collapsing. Shame is an internalization of the external and most often requires spectators for the shaming process (or some other external factor, e.g., superego) - “the result of internalising social contempt”; well, no one cares what other people think or say or do anymore - if they’re even engaging in society at all. Much shame requires an acknowledgment of guilt; well, no one wants to admit they’re guilty anymore, do they? And shame requires a recognition of our aesthetically “ugly”, “monstrous or aberrant” desires; well, we all just want our actions and our consciences to perfect and pretty all the time, don’t we?
But for me, the most useful insights came at the end, highlighting shame as a positive ethical value and offering a solution: imagination. “Shame can be revolutionary not only because it is associated with our anger against the world and ourselves but also because it is powered by the imagination. We need imagination to be ashamed.” To imagine is to be empathetic. To listen to the pleading voices of victims of genocide, racism, and SA. To hope for better versions of ourselves after admitting our wrongdoings. And to envision a healthier, more humane world.
This entire review has been hidden because of spoilers.
August 9, 2025
Although Gros was a student and editor for Michel Foucault, his writing is significantly more accessible. I also appreciated that when he referenced a historian or another philosopher, he often included block quotations which provided readers like myself (without a background in philosophy) with the necessary context to follow the author's case.
The thesis of this book is that shame has both positive and negative manifestations in our lives, and we must choose how to relate to it. Overwhelmingly, the negative manifestations relate to silence and a sense of impotence. The positive manifestations result most often from imagination and indignation. "Shame is a painful fluctuation between sadness and anger that can have two outcomes: It can lead us down a dark path that disfigures us and ends in solitary resignation, or a fiery luminous path that transfigures us and fuels collective anger," Gros writes.
I found one other quote to be aspirational, though I am still trying to understand how it relates to shame: "Prove to me that your knowledge is more than mere rote learning, your convictions more than the accumulated silt deposited by your family and friends, your judgement more than a reflex reaction-prove to me that they are deeply ingrained in your soul..."
The thesis of this book is that shame has both positive and negative manifestations in our lives, and we must choose how to relate to it. Overwhelmingly, the negative manifestations relate to silence and a sense of impotence. The positive manifestations result most often from imagination and indignation. "Shame is a painful fluctuation between sadness and anger that can have two outcomes: It can lead us down a dark path that disfigures us and ends in solitary resignation, or a fiery luminous path that transfigures us and fuels collective anger," Gros writes.
I found one other quote to be aspirational, though I am still trying to understand how it relates to shame: "Prove to me that your knowledge is more than mere rote learning, your convictions more than the accumulated silt deposited by your family and friends, your judgement more than a reflex reaction-prove to me that they are deeply ingrained in your soul..."
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