内疚指心里感到惭愧而不安。
个体认为自己对实际的或者想像的罪行或过失负有责任，而产生的强烈的不安、羞愧和负罪的情绪体验。内疚者往往有有良心和道德上的自我谴责，并试图做出努力，来弥补自己的过失。
健康的内疚感是心灵的“报警器”，是人类“良心”情绪的内核，会提醒人们照顾他人的利益和感受，调整人际关系，有利于个体适应社会生活；过少或者过多的内疚感都是不健康的，特别是过多的内疚感是心灵的“毒药”，会使人长期生活在压力、紧张和痛苦中，这样不利于身心健康。
内疚是个人自认为做了错事或是实际上做了错事之后所唤起的一种不安、自责或是赎罪的情感。社会心理学研究中认为，内疚是一种利他的亲社会情感。每当个体出现内疚的情感体验时，就会出现一种心理不平衡的状态。为了保持心理平衡，就要采取利他与自我情操升华或自我惩罚的方式。
白人内疚感通常是指一些白人对于历史上或现在的对有色人种所遭受的种族主义对待而背负的个人或集体的内疚感。[1]这个词通常带有贬义（并在美国政治圈内带有党派色彩）。白人内疚感被描述为种族主义对白人的心理成本之一，以及对种族主义行为或非白人恐惧的同情反应。[2]
1978年出版的《白人意识：反种族主义训练手册》的作者朱迪思·卡茨对于她所说的自我放任的白人内疚感关注（self-indulgent white guilt fixations）持批评态度。她对于白人内疚感的关注使得她从她反种族主义培训的白人-黑人组转到全白人组。她也避免请非白人来教育白人，她说，因为她发现这会使得白人专注于获得接受和原谅而不是改变他们自己的行为和信念。[3]
保守派的黑人政治作家谢尔比·斯蒂尔在他2006年的书《白人内疚感：白人和黑人是如何打破民权运动时代的承诺》中展开谈到这个概念。斯蒂尔批评“白人内疚感”，说其只不过是“黑人力量”观念的另一种表达而已。
白人（和美国的机构）必须承认历史上的种族主义来进行自我救赎，但是他们一旦承认了这个，他们就失去了所有有关种族、平等、社会公义、贫穷等等的道德权威。……他们的权威被转移到历史种族主义的受害者身上，并成为他们巨大的社会力量。这就是为何白人内疚字面上就相当于黑人力量一样。
內疚感與高興或恐懼一樣，不是一種情緒。我們說的內疚感是指這樣一種想法：“……是我的過錯。”
這種想法引發某種不好的情緒，大多數人稱之為內疚感。
當我們感到內疚時，就會把它歸咎於自己做了或說了什麽自認為不該做或不該說的事，或者歸咎於自己耽誤了什麽自認為不該耽誤的事。
然而，大多數人不只是譴責自己的“錯誤行為”，比如教育不得法。他們還更進了一步，而這一步則是內疚感中真正有害的和不健康的東西。多數人譴責自己是行為不良的人，自稱是到處碰壁的人、不中用的人、無足輕重的人、自慚形穢的、一無是處的壞母親等等。
由此可見，我們一旦有內疚感，便不只是譴責自己的行為，而且同時還會譴責自己。
如何从内疚中解脱出来
你最近是否有过因为没有做某些事情而感到内疚？因为没有回复邮件而内疚？因为没有完成日程计划而内疚？因为漫无目的的浏览网页而没有足够的时间完成重要的事情而内疚？因为答应给某人致电却没有履行而内疚？你的内疚是否捆饶着你？
确切地说，我为有这种内疚感而内疚。之后，我也因我给予自己的这种自我惩罚的精神打击而感到内疚。
这样的想法能将你击败，它们有一种压跨你意志的力量，因为你的一部分精力放在不断的思考它们上，内疚感开始在你做任一件事的时候突然冒出来，你是否随时感到胃部一阵阵紧缩感，而且无法摆脱？
在过去的几周里，我体验到大量的内疚。自从开始写这个博客，我就深深喜欢上写博以及和朋友们交流，它们给我带来许多的乐趣，同时也耗费了我大量的精力和时间，在我投入写博工作时，却忽略了其他的工作和任务，这也使我明显的感受到了内疚。
这一经历不仅使我体验到内疚感，同时也是很好的经验，它给了我一次探索“人为”情绪的机会和意愿，我希望和大家来分享我的领悟和我为了克服内疚总结的简单六步方法。
认识内疚感
自我的惩罚：所有的内疚都是自我惩罚并且产生于我们的头脑。它是一种我们自己选择经历的感受，这种感受扎根于自我，是不能与我们的社会阶层想相匹敌的担忧。
开放的事件：内疚通常都源于那些无法完全讲述清楚的事情。我发现，如果我做好解决这些事件的计划，内疚感就会减轻或者减少。
负债感：许多时候，我们因生活中的负债而感到内疚（我确信你是能处理好的），无论这种负债是社会责任，是货币债务还是未履行的职责。有时，因为我没有完成任务而感到对其他人有所亏欠，比如说，我向一个朋友承诺说你要打电话给他，但你最终还是没有打。
在我的生活中，我为我没有尽可能多的发表文章而感到内疚，我觉得每周五我都亏欠我的读者一篇文章，这一想法在我脑中挥之不去，直到我认识到我不亏欠任何人任何东西，这个博客只是自我表达的平台，是个人的任务，我只需要在我有灵感和方便写文章的时候来写博客。
更多的潜在问题：这些已经被注意到的导致内疚的问题只是表面问题，严重的是仍然有许多未解决的问题或者其他的意图存在于表象之下未被表达。问问你自己——这些问题是什么？仅仅专注于解决表面问题，内疚感似乎消失了，但它还会卷土重来，或以另一种形式再次浮出来，其实质仍然是同样的问题。
最好的策略是不要掩盖潜在的问题。比如，我因为没有参加一次聚会而感到内疚，尤其是朋友们都期盼我出现的时候，实质的问题是：“我希望被我的朋友们喜欢和接受，我害怕因为我没有参加这个聚会他们就不再喜欢我，我需要他们的友谊来证明自己”。
这个时候，解决这一潜在问题的一种方法是：找到认识和证明自我的方法而不是依靠别人来证明自己，学习构建自信和自我欣赏。
简明的解决内疚感的方法
完全的体验这种感受：如同克服任何一种情绪一样，最好的方法是完全的体验这种感受。用一段不被外界打扰的时间，闭上眼睛，现在完整地并深入地去感受内心涌出的内疚感，以第三方的角度来经历这一过程。开始也许会让你感到受伤，但请不要停止，这能帮助你克服内疚，一旦你经历这一感受，你会发现内疚感慢慢褪去。
设法了解原因：我们知道隐藏在让我们感到内疚的表面原因之下还有许多问题。询问你自己那些是什么？你为什么会因为那些而感到内疚？这种感受对于你和你的内心产生了什么样的作用？
现在，关注你能做什么：把注意力放到你能做什么上来，而不是你没有完成什么。内疚感通常都是对于你之前没有完成的事情的懊悔，所以请记住我们不能改变时间，既然我们不能回到过去，那么我们为什么还要花费精力考虑过去的事情呢？
头脑风暴行动列表：想想有些什么可以让你感觉好些，可以减轻这种内疚感的任务，将它们写下来。
排序：一旦你有了这样的一个行动列表，将他们按照重要性排序，找到那些最能减轻你这种压力的行动，并用重要性的排名按数字描述它们。
计划并设定时间表：一旦你有了以优先级排序的行动列表，将它们写到你的日历上，将每一个行动规划起来，优先级高的优先。
现实：意识到你每天只有一系列有限的时间，现实的安排你计划想做的事情，但给自己一个宽松的时间环境，如果达不到，请不要给自己定下那么严格的标准。关注那些有着高优先级的任务列表，并不断地考虑80/20规则：什么事情能给你带来最大的时间回报。
六个步骤解决自我打击的内疚感
下面是我曾用于克服这些内疚感的简单方法：
（我知道除开我所罗列的还有很多的方法，我很乐于了解它们，欢迎你在评论中一同分享。）
第一步：创建内疚事物列表
在空白的表格纸上，写下标题“让我感到内疚的是：”，然后列下所有你你觉得内疚的事情，每一项单独列一行，并在每一项下面留出一点空间（3～4行）。
写下每一件事情，直到你的脑海里不再有内疚感。不要编辑你的想法，写下脑海中的每一件事，如果有必要，可以只使用纸张的一面，这样能方便回顾。
这是为了清理你大脑里的想法，你一直都在思考它们，让它们占据了你的思维空间，这一过程意在清楚这些想法。通过把它们写到纸上，我们能看的更清楚，能面对面地直观地看到和自我惩罚的内疚感相关的想法。
当我这样做的时候，我被如此长的列表震惊了。我列表上有：
一天中没有足够的时间去做我想做的。
我没有花时间去阅读或者思考，我迷失了自我。
没有写足够多篇文章，还有很多没有写的文章。
睡的太晚，即使亚当等着我不睡，我也没有上床休息。
第二步：以头脑风暴的方式讨论你的内疚感消除计划
对于每一种内疚，问问自己，我能做什么？
在自己列表的每一项旁的空白处（见第1步骤），描述这个能给你减轻或减少内疚感的行动，你就可以将这个行动分解成更小的步骤。
例如，行动任务列表写了因“没有花足够的时间看书或者思考”而内疚，
给自己列个每天读书的时间表，简短的30分钟，每天早上简短的5～15分钟的冥想（静坐）
早点起床（早起的十个好处，以及如何做到早起）
早点睡觉（如何保证睡眠质量）
如果你已经试过了，但还是不能起到减轻或者减少内疚的作用，列出积极的和现实的原因来解释这种内疚感。比如：描述我“没有写足够的文章”的内疚感。
我已经做了我能做的一切了。
当我有灵感的时候，我进行创作，这样我可以每周发表2次，同时还能保证一贯的质量和水准。
第三步: 创建自己的价值列表
在一张空白纸的顶端写下：“对我来说生命中最重要的方面：”或者“我最在意的是：” ，写下那些对你最重要的事情，把最最重要的写在最开始。我广泛的使用这一系列列表，这些列表可以根据不同的人、情感、机会和你认为有价值的行为而不停的改变。
简单来说，对于每一个条目，用一单独的一行，并且对于每一行，留下一个空白。
想象一下，如果你要在生活中放弃一件事情，这件事情会是什么？将在你脑中浮现出的第一个念头写下来，不要再修改你的想法，现在回答另外一个问题”如果你要放弃2件事情”，记住，重要的是不要修改并把它写下来。
下面是我最在意的事情:
平静，安宁，健康，有活力以及集中的内心感受。
我的家庭，我的父母以及我的伴侣，亚当。
我的博客，读者们，和读者们有价值的联系。
我的工作和事业。
我的朋友。
第四步：如何给你最在意的事情加油
对每一个你最在意的条目，列出那些你愿意去做，并且可以给这些你最关注的事情作出贡献的事。
例如，对自己最关注的项目——“集中、平和、有活力的内心感受”行动项目为：
在安静的时间冥想
计划和日常记录
读书时间
练习、慢跑和跳高
喝水
有序的生活空间
第五步：建立你自己减少内疚感的行动计划
在另外一张纸上，开头写下“我将要做的事”或者“我打算经常要做的事情”。
在上面所涉及到的列表中搜索行动项目条款，你可以找到些相同的行动项目，将那些行动项目单独写在一张纸上。这些是有更高优先级行动项目，并且可以给你带来最大的时间回报的，同样它们的贡献也是最大的，你也可以将其他的一些不相同的列出来，但标记为低优先级。
例如，在我的列表中相同的项目：
早睡早起
阅读时间
在安静的时间冥想
减少电子邮件和浏览互联网的时间
对我来说很明显的，如果我达到了那些条款，我生活的时间会有个很明显的增加，不仅仅是我可以减少自罚式的内疚感，而且使我可以腾出时间来做我生活中更有意义的事情。
第六步：养成减少内疚感的习惯
给在步骤5中的每一个条目安排一周的空余时间表，一旦你没有遵循原定计划，它会给你一段时间，让你积极的调整计划。
例如，
冥想：每天最少在安静的时侯冥想5-15分钟
我也会做Nithya Dhyaan冥想一周2次(每个周日和周三)
阅读：每天30分钟到1个小时
睡觉：每天不迟于凌晨1点睡觉
我们常常因为没有找到时间，而没完成我们应该做的事情。
做个行动项目列表能让你的生活发生巨大的变化，一周里，最先完成这个列表，每天照此完成。
一次关注一个行动项目，这是很重要的，这样你才能把它变成你的习惯，然后再关注下一个。
祝你成功！让我为你将要取得的成绩而庆祝。
最后，不管我们认为外部环境是什么样的，真实的内疚感的原因在于我们自己，我们有精力去选择我们应该关注的，但我们通常本能地做出反应，忘记了应该控制我们的视角；同时，我们又无意识的把精力放在了内疚感上，让这种内疚感意外地进入到我们的内心世界中，这样我们就被自己的本能反应弄得停止脚步，把关注自身的内心世界来作为我们的反应。通过练习和理智的思考，我们是可以弥补本能反应所带来的负面作用的，同时完全消除我们的内疚感。
原作者：这篇文章用了三周才完成，同时我还系统处理了自我惩罚式的内疚感，并创建了这套六步法来处理我的个人感受，我已经实践并精练了这一方法，同时我注意到我的想法变得积极起来，我希望这也能给你的生活一些帮助。
允许自己为了完善自我而改变生活中的习惯是需要勇气的。为了消除你生活中的内疚，你想要采取什么行动呢？我相信你有坚持到底的勇气。
我为你的勇气喝彩！
你现在正在（或曾经）为什么事感到内疚？你能做些什么让自己摆脱这种内疚感？请在评论栏分享你的看法。
Guilt is a cognitive or an emotional experience that occurs when a person realizes or believes—accurately or not—that he or she has compromised his or her own standards of conduct or has violated a moral standard, and bears significant responsibility for that violation.[1] It is closely related to the concept of remorse.
Guilt is an important factor in perpetuating obsessive–compulsive disorder symptoms.[2] Guilt and its associated causes, merits, and demerits are common themes in psychology and psychiatry. Both in specialized and in ordinary language, guilt is an affective state in which one experiences conflict at having done something that one believes one should not have done (or conversely, having not done something one believes one should have done). It gives rise to a feeling which does not go away easily, driven by 'conscience'. Sigmund Freud described this as the result of a struggle between the ego and the superego – parental imprinting. Freud rejected the role of God as punisher in times of illness or rewarder in time of wellness. While removing one source of guilt from patients, he described another. This was the unconscious force within the individual that contributed to illness, Freud in fact coming to consider "the obstacle of an unconscious sense of guilt...as the most powerful of all obstacles to recovery."[3] For his later explicator, Lacan, guilt was the inevitable companion of the signifying subject who acknowledged normality in the form of the Symbolic order.[4]
Alice Miller claims that "many people suffer all their lives from this oppressive feeling of guilt, the sense of not having lived up to their parents' expectations....no argument can overcome these guilt feelings, for they have their beginnings in life's earliest period, and from that they derive their intensity."[5] This may be linked to what Les Parrott has called "the disease of false guilt....At the root of false guilt is the idea that what you feel must be true."[6] If you feel guilty, you must be guilty!
The philosopher Martin Buber underlined the difference between the Freudian notion of guilt, based on internal conflicts, and existential guilt, based on actual harm done to others.[7]
Guilt is often associated with anxiety. In mania, according to Otto Fenichel, the patient succeeds in applying to guilt "the defense mechanism of denial by overcompensation...re-enacts being a person without guilt feelings."[8]
In psychological research, guilt can be measured by using questionnaires, such as the Differential Emotions Scale (Izard's DES), or the Dutch Guilt Measurement Instrument.[citation needed]
Defences
Fenichel points out that "mastery of guilt feelings may become the all-consuming task of a person's whole life...'counter-guilt.'"[9] Various techniques are possible, including repression. Freud pointed out that "as a rule the ego carries out repressions in the service and at the behest of its superego; but this is a case in which it has turned the same weapon against its harsh taskmaster."[10] The problem, according to Eric Berne, is that because the superego is "a jealous master whose punishments are difficult to avoid", one may (in a return of the repressed) "begin to feel guilty many years afterwards and perhaps break down...under the long-continued reproaches of the Superego."[11]
Projection is another defensive tool with wide applications. It may take the form of blaming the victim: The victim of someone else's accident or bad luck may be offered criticism, the theory being that the victim may be at fault for having attracted the other person's hostility.[12] Alternatively, in Fenichel's words, "the superego is reprojected onto external objects for the purpose of getting rid of guilt feelings...using external objects as "witnesses" in the fight against the superego."[13] Here the danger is of creating ideas of reference.
Another form of projection is self-harm or self-blame. "Guilty people punish themselves if they have no opportunity to compensate the transgression that caused them to feel guilty. It was found that self-punishment did not occur if people had an opportunity to compensate the victim of their transgression."[14] Some forms of self-inflicted punishment are self-denied pleasure, or not allowing oneself to enjoy opportunities or benefits due to guilty feelings that cannot be resolved through compensation.
Lack of guilt in people with psychopathy
Individuals high in psychopathy lack any true sense of guilt or remorse for harm they may have caused others. Instead, they rationalize their behavior, blame someone else, or deny it outright.[15] A person with psychopathy has a tendency to be harmful to his or herself and to others. They have little ability to plan ahead for the future. An individual with psychopathy will never find themselves at fault because, they will do whatever it takes to benefit themselves without reservation. A person that does not feel guilt or remorse would have no reason to find themselves at fault for something that they did with the intention of hurting another person. To a person high in psychopathy, their actions can always be rationalized to be the fault of another person.[16] This is seen by psychologists as part of a lack of moral reasoning (in comparison with the majority of humans), an inability to evaluate situations in a moral framework, and an inability to develop emotional bonds with other people due in part to a low emotional intelligence. Emotional intelligence is the ability to understand and assess the emotions of others.[citation needed]
Causes (etiology)
Evolutionary theories
Some evolutionary psychologists theorize that guilt and shame helped maintain beneficial relationships, such as reciprocal altruism.[17] If a person feels guilty when he harms another, or even fails to reciprocate kindness, he is more likely not to harm others or become too selfish. In this way, he reduces the chances of retaliation by members of his tribe, and thereby increases his survival prospects, and those of the tribe or group. As with any other emotion, guilt can be manipulated to control or influence others. As a highly social animal living in large groups that are relatively stable, we need ways to deal with conflicts and events in which we inadvertently or purposefully harm others. If someone causes harm to another, and then feels guilt and demonstrates regret and sorrow, the person harmed is likely to forgive. Thus, guilt makes it possible to forgive, and helps hold the social group together.
Social psychology theories
When we see another person suffering, it can also cause us pain. This constitutes our powerful system of empathy, which leads to our thinking that we should do something to relieve the suffering of others. If we cannot help another, or fail in our efforts, we experience feelings of guilt. From the perspective of group selection, groups that are made up of a high percentage of co-operators outdo groups with a low percentage of co-operators in between-group competition. People who are more prone to high levels of empathy-based guilt may be likely to suffer from anxiety and depression; however, they are also more likely to cooperate and behave altruistically. This suggests that guilt-proneness may not always be beneficial at the level of the individual, or within-group competition, but highly beneficial in between-group competition.[citation needed]
Other theories
Another common notion is that guilt is assigned by social processes, such as a jury trial (i. e., that it is a strictly legal concept). Thus, the ruling of a jury that O. J. Simpson or Julius Rosenberg was "guilty" or "not innocent" is taken as an actual judgment by the whole society that they must act as if they were so. By corollary, the ruling that such a person is "not guilty" may not be so taken, due to the asymmetry in the assumption that one is assumed innocent until proven guilty, and prefers to take the risk of freeing a guilty party over convicting innocents. Still others—often, but not always, theists of one type or another—believe that the origin of guilt comes from violating universal principles of right and wrong. In most instances, people who believe this also acknowledge that even though there is proper guilt from doing 'wrong' instead of doing 'right', people endure all sorts of guilty feelings which do not stem from violating universal moral principles.
Collective guilt
It has been suggested that this section be split into a new article. (Discuss) Proposed since January 2014.
See also: German collective guilt
Collective guilt (or group guilt) is the unpleasant and often emotional reaction that results among a group of individuals when it is perceived that the group illegitimately harmed members of another group. It is often the result of “sharing a social identity with others whose actions represent a threat to the positivity of that identity.”[18] Different intergroup inequalities can result in collective guilt, such as receiving unearned benefits and privileges or inflicting more extreme forms of harm on an out-group (including genocide). Individuals are generally motivated to avoid collective guilt in order to maintain a positive social identity. There are many ways of decreasing collective guilt, such as denying harm or justifying actions. Collective guilt can also lead to positive outcomes, such as promoting intergroup reconciliation and reducing negative attitudes towards the out-group.[citation needed]
There are several causes of collective guilt: salient group identity, collective responsibility, and perception of unjust in-group actions. In order for an individual to experience collective guilt, he must identify himself as a part of the in-group. “This produces a perceptual shift from thinking of oneself in terms of 'I’ and 'me’ to 'us’ or 'we’.”[18] Only when an individual is salient with the in-group can he or she perceive responsibility for the harmful actions of the group, past and present. In addition to in-group salience, an individual will only feel collective guilt if he or she views the in-group as responsible for the harmful actions done to the out-group. For instance, in two studies by the American Mosaic Project, racial inequality in the United States was framed as either “Black Disadvantage” or “White Privilege”. When the term “black disadvantage” was used to describe racial inequality, white participants felt less collectively responsible for the harm done to the out-group, which lessened collective guilt. In comparison, when “white privilege” was used, white participants felt more collectively responsible for the harm done, which increased collective guilt.[citation needed]
Lastly, an individual has to believe the actions caused by the in-group were unjustifiable, indefensible, and unforgivable. If an individual can justify the actions of the in-group, this will lessen collective guilt. Only when an individual views the in-group actions as reprehensible will that individual feel collective guilt. Collective guilt is not only a result of feeling empathy for the out-group. It can also be caused by self-conscious emotion that stems from the questioning of the morality of the in-group.[citation needed]
There are various methods of reducing collective guilt. Some of these methods are denying the in-group’s harmful actions, denying responsibility, claiming actions by the in-group were just, focusing on positive aspects caused by the harmful action, and pointing out positive things in other areas to counterbalance the harm. First, by denying the in-group’s harmful actions, or downplaying the severity of the harm, the effect of collective guilt is lessened. If the individual or group can neglect to observe the harm caused by their actions, either consciously or unconsciously, then the individual will not feel collective guilt. If a person does not feel that the in-group is responsible for the harm caused by actions, collective guilt will be lessened. Additionally, if a person believes that only individuals are responsible for their own actions, and not a collective group, then they can deny the existence of collective responsibility, thereby reducing feelings of collective guilt. An individual can rationalize the actions of the in-group. If the individual believes that there were just reasons for the harm inflicted, collective guilt is likely to be reduced. For instance, out-group dehumanization is one effective means towards justifying the in-group’s actions. By focusing on the positive aspects of the in-group’s actions rather than the harmful effects, collective guilt can be reduced. For instance, an individual or group may choose to focus on the benefits of high levels of production and consumption, rather than on its harmful effects on the environment.
Traditional Japanese society, Korean society and Chinese culture[19] are sometimes said to be "shame-based" rather than "guilt-based", in that the social consequences of "getting caught" are seen as more important than the individual feelings or experiences of the agent (see the work of Ruth Benedict). The same has been said of Ancient Greek society, a culture where, in Bruno Snell's words, if "honour is destroyed the moral existence of the loser collapses."[20]
This may lead to more of a focus on etiquette than on ethics as understood in Western civilization, leading some[who?] in Western civilizations to question why the word ethos was adapted from Ancient Greek with such vast differences in cultural norms. Christianity and Islam inherit most notions of guilt from Judaism, Persian, and Roman ideas, mostly as interpreted through Augustine, who adapted Plato's ideas to Christianity. The Latin word for guilt is culpa, a word sometimes seen in law literature, for instance in mea culpa meaning "my fault (guilt)".
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