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Age Like Wine

Arrive Already Apologizing

Arrive With The Wrong Gift

Become Heavier Over Time

Bubble Up

Burn Like Ash

Burn Like Chlorine

Burn Like Copper

Burn Like Dust

Burn Like Echo

Burn Like Glass

Burn Like Glue

Burn Like Iron

Burn Like Lint

Burn Like Metal

Burn Like Midnight

Burn Like Mildew

Burn Like Milk

Burn Like Morning

Burn Like Paper

Burn Like Rain

Burn Like Rope

Burn Like Rust

Burn Like Salt

Burn Like Smoke

Burn Like Static

Burn Like Stone

Burn Like Sugar

Burn Like Summer

Burn Like Vinegar

Burn Like Water

Burn Like Wine

Burn Like Winter

Burn Like Wire

Burn Like Wood

Burn Without Flame

Call You Back Too Late

Cancel You

Carry Consequence

Catch In Your Throat

Catch Up With You

Chase You

Come Up In Therapy

Compound

Dissolve On Contact

Echo Long After

Exhale When No One Looks

Feel Heavier Than They Look

Feel Like A Monday

Feel Like A Punch

Feel Like A Relief

Feel Thick

Feel Undertime

Flush

Follow An Ambulance

Follow You

Forget Their Own Name

Get Buried

Get In Your Head

Get Louder When Ignored

Get Under Your Skin

Give You Away

Give You Indigestion

Glance Away First

Go Viral

Hang Heavy

Hang Heavy In The Room

Haunt You

Heal Wrong

Hide Under The Bed

Hit Close To Home

Itch Under The Cast

Keep Piling Up

Keep You Awake

Keep You Up At Night

Land Wrong

Late On Purpose

Leave A Mark

Leave A Scent On Your Hands

Leave A Taste

Linger Past Due

Look Back At You

Misread You In Passing

Need A Lawyer

Nod Before They Finish

Open Old Wounds

Overflow

Overstay The Moment

Pile On

Ping You

Play On Repeat

Poison Slowly

Remember For Too Long

Ring Like Mildew

Ring Like Sugar

Ring Twice

Rise To The Surface

Say Too Little Too Late

Settle At The Bottom

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is (in terms of culpability) a strange economy in which the ritual that produces the truth goes side by side with the ritual that imposed the punishment. One cannot be the object of suspicion and be completely innocent. A suspect, for being a suspect, is, within this logic, requiring to be partially punished.

The reason is to be found in the way in which criminal justice, in the classical period, operated the production of truth. The different pieces of evidence did not constitute so many neutral elements, until such time as they could be gathered together into a single body of evidence that would bring the final certainty of guilt. Each piece of evidence aroused a particular degree of abomination. Guilt did not begin when all the evidence was gathered together... piece by piece, it was constituted by each of the elements that made it possible to recognize a guilty person. Thus a semi-proof did not leave the suspect innocent until such time as it was completed... it made him semi-guilty... slight evidence of a serious crime marked someone as slightly criminal. In short, penal demonstration did not obey a dualistic system: true or false... but a principle of continuous gradation... a degree reached in the demonstration already formed a degree of guilt and consequently involved a degree of punishment. The suspect, as such, always deserved a certain punishment... one could not be the object of suspicion and be completely innocent. Suspicion implied an element of demonstration as regards the judge, the mark of a certain degree of guilt as regards the suspect and a limited form of penalty as regards punishment. A suspect, who remained a suspect, was not for all that declared innocent, but was partially punished. When one reached a certain degree of presumption, one could then legitimately bring into play a practice that had a dual role: to begin the punishment in pursuance of the information already collected and to make use of this first stage of punishment in order to extort the truth that was still missing. In the eighteenth century, judicial torture functioned in that strange economy in which the ritual that produced the truth went side by side with the ritual that imposed the punishment. The body interrogated in torture constituted the point of application of the punishment and the locus of extortion of the truth. And just as presumption was inseparably an element in the investigation and a fragment of guilt, the regulated pain involved in judicial torture was a means both of punishment and of investigation. (foucault 'discipline' 42)

is a 'qualitative', not a merely 'quantitative', concept. What is relevant is not that my failings are less than my neighbors, or less than they've been in the past. Rather, what is relevant is that I have failed to live as I should in my relationship to God.

Before God, we are all guilty. For Kierkegaard, guilt is a 'qualitative', not a merely 'quantitative', concept... the fact that other people have done worse things than me, or that my failings are less now than they were before or than they might have been in the circumstances is irrelevant. All that is relevant is that I have failed to live as I should in my relationship to God.

is a feeling not at all related to actually having done something reprehensible but is itself rather the result of the inhibition or cessation of aggressive impulses. In other words, it is paradoxically visited upon one who is not doing anything bad.

a sense of guilt, is not at all related to actually having done something reprehensible but is itself rather the result of the inhibition of aggressive impulses, that is of not doing anything bad. As I just noted, for example, the Romans felt nary a twinge of guilt as long as they were actually conquering and subjugating people, and only started feeling guilty, under the sway of Christianity, after they had left off attacking their neighbors' (Paul 1998:393)

Guilt is a rope that wears thin. (Ayn Rand)

is anger directed at ourselves at what we did or did not do, in contrast with resentment which is anger directed at others at what they did or did not do.

Guilt is anger directed at ourselves at what we did or did not do. Resentment is anger directed at others at what they did or did not do. Peter McWilliams

is disembodied shame internalized shame, shame when we are alone (shame is an animal-level fear vis-a-vis another when caught in the act). Guilt is our ability to punish ourselves. And that psyic violence we inflict is what we call our 'conscience.

We must also recognize that this morality of White Guilt would not be nearly as powerful and successful as it is if Whites didn't, at some level, really believe in it. Put another way, White Guilt could not have triumphed if Whites lacked a special capacity for becoming their own enemy. This is the the manner in which White Guilt functions as guilt, that is, as a personal moral experience. Any animal can feel shame. My dog feels shame, whenever I'm capable of actually disciplining the lovable creature. Caught in the act, he will assume the prone and penitent posture of a devout monk. Shame, however it might appear, is based on fear. Guilt, on the other, is shame when one is alone. Guilt is shame without fear of a master, tribal elder, or public disapproval. Guilt is disembodied shame, internalized shame. Guilt is our ability to punish ourselves. And that psyche violence we inflict is what we call our 'conscience.'

is eternal, it is living life like a murderer who fled the scene of his act'and his crime'on the express train: alas, just beneath the coach in which he sat ran the telegraph wires carrying his description and orders for his arrest at the first station.

The situation of the guilty person traveling through life to eternity is like that of a murderer who fled the scene of his act'and his crime'on the express train: alas, just beneath the coach in which he sat ran the telegraph wires carrying his description and orders for his arrest at the first station.

is expressed to to pacify one's opponent... with expressing resentment, more courage is needed, as one might stir up hostility in him.

It feels much nobler to feel guilty than resentful, and it takes more courage to express resentment than guilt. With expressing guilt you expect to pacify your opponent... with expressing resentment you might stir up hostility in him. (Fritz Perls)

guilt, n.Dad Jokes

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