The damage you can do to yourself, through self-rejection and self-loathing, it's almost worse than what other people do.
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We learn about the particulars of her life without fully understanding how she became the person she presents herself as being: her ordinary-looking 1950s-60s childhood in suburban Washington, D.C.; her early sense of shame and self-rejection in the face of an uninterested mother and a disapproving father; her original wish to become an archaeologist; her marriage to her college boyfriend; her job as a bookstore clerk in Santa Fe, where she made her first tentative efforts at writing on a "hunky olive-green electric typewriter"; her second marriage (to her former analyst) and the birth of a son; her becoming a professor.
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According to social psychologist Wendy Treynor, depression happens when one is trapped in a social setting that rejects the self, on a long-term basis (where one is devalued continually), and this rejection is internalized into self-rejection, winning one rejection from both the self and group— social rejection and self-rejection, respectively. This chronic conflict seems inescapable, and depression sets in. Stated differently, according to Treynor, the cause of depression is as follows: One's state of harmony is disrupted when faced with external conflict (social rejection) for failing to measure up to a group’s standard(s). Over time, this social rejection is internalized into self-rejection, where one experiences rejection from both the group and the self.
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Students report having spent an excessive part of their training (70%) in the theoretical reconstructing of past ideal societies but reported that they did not have sufficient ethnographic skills to understand the present reality of their own communities. By the same token, there is a disproportionate focus on the socio-historic past of indigenous communities, something about which students in the program complained. Ironically, their complaints were dismissed as “self-rejection” of students’ own past. Another present criticism that Trapnell emphasizes about traditional IBE programs in Latin America is that such programs may focus excessively on cultural aspects of a society based on tradition.
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Such sin and guilt is, of course, not experienced > in the Buddhist context. However, it may be possible to employ the terms, or > similar terms such as "depravity" or "defiled" to depict man's involvement > in the passions and bondage to the world which prevents him from attaining > the high Buddhist ideals revealed in Sakyamuni and his early disciples. Such > people realize that they fall short of the potentialities of the human > nature symbolized in Buddha. Their guilt is derived not from a feeling of > rejection by deity, but by a self-rejection as they become aware of the gulf > which separates them from the ideals of the Buddha.
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A explanation of how the peer pressure process works, called “the identity shift effect,” is introduced by social psychologist, Wendy Treynor, who weaves together Festinger’s two seminal social-psychological theories (on dissonance, which addresses internal conflict, and social comparison, which addresses external conflict) into a unified whole. According to Treynor’s original “identity shift effect” hypothesis, the peer pressure process works in the following way: One’s state of harmony is disrupted when faced with the threat of external conflict (social rejection) for failing to conform to a group standard. Thus, one conforms to the group standard, but as soon as one does, eliminating this external conflict, internal conflict is introduced (because one has violated one’s own standards). To rid oneself of this internal conflict (self-rejection), an “identity shift” is undertaken, where one adopts the group’s standards as one’s own, thereby eliminating internal conflict (in addition to the formerly eliminated external conflict), returning one to a state of harmony.
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