Second, pride in its proper context can lead to transformation. No-one knows why she had become 'a sinner', but my guess is that Jesus was very much alive to the social forces that 'made' sinners, that demonsied people, and produced outcasts. He spent his time with the God-forsaken on the margins of society. Forgiveness is not about forgetting the past. It is about remembering it in a way that no longer constrains our future.
Shame is dissolved.
Third, the relationship between pride and shame is changed. It is the hosts of the feast who are left with the shame. In treating Jesus indifferently, and the woman as 'dirt', they find themselves ostracised by the narrative, and by Jesus' parable. Here we are deep into the realms of purity and filth, pondering the questions of Mary Douglas, Foucault and others, about the 'social construction' of taboos. Jesus' response, as always, is to let the sinners be , and first to challenge those who would pick up stones, turn their backs, or collude with the alienation.