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The condition in which we now find ourselves is novel in many ways. Perhaps the most interesting is the enormous effort that is now devoted to overcoming or abolishing shame. The Book of Genesis tells the story of man’s fall, caused by eating from the tree of the knowledge of good and evil. Until eating the forbidden fruit, the Bible tells us, ‘they were both naked, the man and his wife, and were not ashamed’. No sooner had they eaten, however, than ‘the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons’.
When you do something wrong and are discovered you feel ashamed of yourself. This kind of shame is a moral emotion, founded on the thought that someone else is judging you. But it is not what is referred to in the verses quoted, which are about sexual shame. Sexual shame differs from moral shame in two ways. First, it is not a confession of wrongdoing: on the contrary, it testifies to the reluctance to do or suffer wrong. Secondly, it is not troubled, as moral shame is troubled, by the thought that you are being judged as a self, a free being, a moral subject. On the contrary, it arises from the thought that you are being judged as a body, a mechanism, an object. Hence the German philosopher Max Scheler described sexual shame as a Schutzgef
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