Exploration of the association between apology and forgiveness amongst victims of human rights violations

Forgiving may lead to an improvement of mental health, and from a therapeutic jurisprudence perspective it is important to establish what aspects of judicial procedures can be changed to promote forgiving. The literature suggests that receiving an apology may encourage forgiving. However, there is a dearth of empirical research regarding the association between forgiving and apology in judicial settings. This paper reports the findings of a study that examined the association between forgiving and four restorative situations (i.e. excuse, admission of guilt, apology, and true sorriness) in a group of 134 victims of gross human rights violations who were actual or potential participants in the proceedings of the South African Truth and Reconciliation Commission. The best predictors of forgiveness in this sample were gender and whether victims perceived wrongdoers to be truly sorry.     

Interrelationship Among Injured Parties' Attributions of Responsibility,Appraisal of Appropriateness to Forgive the Transgressor,Forgiveness, and Repentance

The purpose of this research was to examine the interrelationship among attributions of responsibility, repentance, victims' appraisal of the appropriateness of forgiving the transgressor, and forgiveness. It is argued that an injured party's appraisal of how appropriate it is to forgive the transgressor is important in understanding discrepant theoretical and empirical observations regarding the relationship between responsibility judgments and forgiveness. In one nonexperimental/naturalistic study and 2 experiments, we confirmed predictions that responsibility attributions would positively relate with a victim's appraisal of how appropriate it is to forgive the transgressor, and negatively with forgiveness. In addition, all 3 studies confirmed that a victim's appraisal of the appropriateness to forgive the transgressor explains the relationship between responsibility judgments and forgiveness.     

The Normative Significance of Forgiveness

P.F. Strawson claimed that forgiveness is such an essential part of our moral practices that we could not extricate it from our form of life even if we so desired. But what is it about forgiveness that would make it such a central feature of our moral experience? In this paper, I suggest that the answer has to do with what I will call the normative significance of forgiveness. Forgiveness is normatively significant in the sense that, in its paradigmatic instances, forgiving alters the operative norms bearing on the interaction between the victim and the wrongdoer in certain characteristic ways. My project here is, first, to clarify the ways that paradigmatic cases of forgiveness alter the norms of interaction between victim and wrongdoer and to argue that it is in this respect that forgiveness is a normatively significant feature of our moral responsibility practices. Second, I show that most extant theories of forgiveness fail to explain the characteristic ways in which forgiving alters norms. Third, I offer a theory of forgiveness that accounts for this significant normative feature. I conclude by addressing two objections to my proposal.     

When and how forgiving benefits victims: Post‐transgression offender effort and the mediating role of deservingness judgements

For all the well‐established benefits of forgiveness for victims, when and how is forgiving more likely to be beneficial? Three experimental studies found that forgiving is more likely to be beneficial when victims perceived reparative effort by offenders such that offenders deserve forgiveness. Deservingness judgements were elicited by manipulating post‐transgression offender effort (apology/amends). When offenders apologized (Study 1; recall paradigm) or made amends (Study 2; hypothetical paradigm) and were forgiven—relative to transgressors who did not apologize/make amends but were still forgiven—forgiving was beneficial. These findings—that deserved forgiveness is more beneficial for victims than undeserved forgiveness—were replicated when forgiving itself was also manipulated (Study 3). Moreover, Study 3 provided evidence to indicate that if a victim forgives when it is not deserved, victim well‐being is equivalent to not forgiving at all. Of theoretical and practical importance is the mediating effect of deservingness on relations between post‐transgression offender effort and a victim's personal consequences of forgiving.     

Too tired to take offense: When depletion promotes forgiveness

Although self-regulatory depletion has a broad range of adverse consequences, recent research has established that it can yield prosocial outcomes under certain circumstances. The present experiment examined the interaction between depletion and offense severity on forgiveness of romantic offenses. Consistent with prior research, results revealed that depleted (vs. non-depleted) individuals were less forgiving of severe offenses. In a counterintuitive reversal, however, depleted (vs. non-depleted) individuals were more forgiving of mild offenses. This crossover interaction effect was mediated by perception of offense severity, suggesting that depleted individuals may be especially forgiving of mild offenses because they are simply too tired to take offense at their partner's bad behavior. These findings identify one important instance in which depletion can promote salutary relationship processes.     

Toward Forgiveness: The Role of Shame,Guilt Anger,and Empathy

This research explored forgiving and its relationship to adaptive moral emotional processes: proneness to shame, guilt, anger, and empathic responsiveness. Gender differences associated with forgiving were analyzed. Participants were 138 graduate students in a large northeastern urban university. Results revealed that guilt‐proneness was positively related to Total Forgiveness, as were Empathetic Concern and Perspective Taking. A positive relationship between anger reduction and Overall Forgiveness was found. Guilt‐proneness, anger reduction, and detachment informed the process of forgiveness for women. For men, age, shame‐proneness, and pride in behavior informed the process of forgiveness. Implications and possible research are discussed.     

Cordelia, Lear, and forgiveness

Painful human interactions are often followed by urges to forgive, be forgiving, or seek forgiveness. The insight analysands develop into their transferences highlights their finding gratification in constantly reenacting painful interactions. Their new understanding can make forgiveness seem irrelevant; waiving the question of forgiveness might then seem the wiser course to follow. Also thrown into question is whether total forgiveness of self and others can ever be achieved. Shakespeare's The Tragedy of King Lear raises these questions. There we encounter, first, the painful interaction of Cordelia and Lear and, finally, Cordelia's response, "No cause, no cause," to a dying Lear's begging her forgiveness for having initially treated her cruelly. Cordelia's response seems to be waiving the question of guilt and forgiveness, but could it be wholehearted? In a search for answers, a reading of Cordelia's and Lear's lines is interwoven with interpretations of unconscious conflict that might be considered were one to encounter clinically a "Cordelia" abused by an aging and failing father at a turning point in her womanly development. Unconsciously, it is concluded, unforgivingness persists alongside the loving, insightful waiving of forgiveness made possible by higher-level ego functioning. Methodological reflections on reading and interpretation are included.     

‘Analytic’ reading, ‘continental’ text: The case of Derrida’s ‘on forgiveness’

This paper seeks to apply some of the tools of analytic philosophy to a text written by a ‘continental’ philosopher, in order to evaluate the quality of its arguments. In ‘On Forgiveness’, Jacques Derrida seems to be making two different claims about forgiveness. First, he claims that an act of forgiveness is only truly meaningful as forgiveness when one is forgiving the unforgivable. Second, he is also recommending that we change our understanding of the concept of forgiveness for ethical reasons. I examine three lines of argument used in the essay to support the first claim. I find each of these lines of argument problematic. Since these arguments are unconvincing, I argue that this leaves only the second claim for Derrida to defend.     

Forgiveness by God, Forgiveness of Others, and Psychological Well-Being in Late Life

The purpose of this study is to examine the relationships among forgiveness by God, forgiveness of others, and psychological well–being with data provided by a nationwide survey of older adults. Three main findings emerge from the analyses. First, the data suggest that forgiving others tends to enhance psychological well–being, and these salubrious effects are greater than those associated with forgiveness by God. Second, the findings indicate that how older people go about forgiving others is important: older adults who require transgressors to perform acts of contrition experience more psychological distress than those who forgive unconditionally. Third, the results reveal that forgiveness by God may be involved in this process because older people who feel they are forgiven by God are less likely to expect transgressors to perform acts of contrition.     

Attitudinal ambivalence, rumination, and forgiveness of partner transgressions in marriage

Although positive and negative attitudes toward a transgressor are related to increased and decreased forgiveness, respectively, prior research has failed to investigate forgiveness among those who feel both positively and negatively toward a transgressor. Therefore, the authors examined such ambivalence and its relationship to forgiveness. It was hypothesized that spouses with ambivalent attitudes toward their partner will be less forgiving of a partner transgression because such an event is likely to prime the negative component of their ambivalence. Because ruminating about a transgression also has the potential to prime the negative component of one's ambivalence, an interaction between rumination and ambivalence was predicted. Data from 87 married couples showed that greater attitudinal ambivalence toward the partner was associated with decreased forgiveness only when husbands and wives thought about the transgression frequently; ambivalence was not related to forgiveness in the absence of rumination. The implications of these findings for understanding forgiveness in marriage and for increasing forgiveness among married couples are discussed.     

On Taking Back Forgiveness

I argue that the effectiveness of forgiveness in the healing of relationships is dependent on both the givers and recipients of forgiveness understanding that once it has been granted, forgiveness is not normally able to be retracted. When we forgive, we make a firm commitment not to return to our former state of moral resentment against the offender, replacing it by good-will. This commitment can be broken only where the forgiving party makes some significant cognitive adjustment to her appraisal of either the offender or the offence, believing that her original forgiveness was granted in error. I reject the view (defended, for example, by Anthony Bash) that forgiveness can lapse or be withdrawn on the basis of a return of hurt or disappointed feelings, arguing that these do not amount to a restoration of the resentment that is extinguished when forgiveness is granted. I contend that a person who ‘forgives’ and later takes back that ‘forgiveness’ because certain negative feelings have returned either did not genuinely forgive in the first place or shows that she has not fully grasped the nature of forgiveness.     

Empathy,Selfism, and Coping as Elements of the Psychology of Forgiveness: A Preliminary Study

This research expanded understanding of forgiveness by (a) distinguishing forgiveness from unforgiveness and their respective correlates (empathy and selfism) and (b) examining coping style and its impact on the process of forgiveness and unforgiveness. Participants were 92 students in a large northeastern urban public university. Correlates of forgiveness and unforgiveness were distinctly different. With respect to forgiveness, 42% of the variance was explained by the variables under study. Emotion‐focused coping was associated with forgiving. Clinically relevant issues were raised, specifically regarding the role of selfism and emotion‐focused coping and contextual variables such as financial resources, age, gender, and religiosity.     

Explaining the link between conscientiousness and forgivingness

The current studies tested possible explanations for the link between conscientiousness and forgivingness. Using two Swiss adult samples, we examined three reasons why conscientious people tend to be more dispositionally forgiving. Findings suggest that self-regulation ability served as the best explanation for this relationship. Conscientious individuals tend to be better at self-regulation, which in turn enables them to be more forgiving of others. Moreover, this explanation only holds when discussing the link between forgivingness and conscientiousness, and not with respect to why agreeable and emotionally stable participants are more forgiving. Findings are discussed with respect to the role of regulatory processes in explaining the linkages between broad personality dimensions and forgivingness.     

Forgiveness aversion: developing a motivational state measure of perceived forgiveness risks

Given the demonstrated psychological, physical, and social benefits of forgiveness, it is striking that there are still strong impediments to its attainment. In this paper, we introduce the multi-dimensional construct of forgiveness aversion, an offense-specific motivational state based on perceived forgiveness risks. The construct and our proposed measure (the Forgiveness Aversion Scale) are composed of three related dimensions: unreadiness, self-protection, and face concerns. Unreadiness refers to the ongoing emotional turmoil that keeps victims from sincerely forgiving. Self-protection refers to the concerns about how offenders will interpret forgiveness. Finally, face concerns reflect victims’ concerns for their reputation. Four studies were completed to develop a state measure of forgiveness aversion through correlation, structural equations modeling, longitudinal analysis, and a hypothetical scenario experiment. Results of four studies reveal differential predictors of the three dimensions of forgiveness aversion and demonstrate that our understanding of the forgiveness process and impediments thereto is enhanced by addressing situation-specific impediments to forgiveness.     

Empirical Investigation of the Relationships Between Irrationality,Self-Acceptance,and Dispositional Forgiveness

Milburn (J Ration Emot Cogn Behav Ther 33:325–340, 2015) recently suggested a theoretical link between REBT and forgiving, proposing that irrational beliefs, particularly demandingness and global evaluations of human worth, play a role in lack of forgiveness. The present study investigated a quantitative link between the concepts of irrationality, self-acceptance, and dispositional forgiveness. Four-hundred and thirty-three participants (70% female) participated in a 69-item online survey combining four previously validated scales: Shortened General Attitude and Belief Scale; Heartland Forgiveness Scale; Unconditional Self-Acceptance Questionnaire; and the Transgression Narrative Test of Forgivingness—(with revised response-options). Results indicated moderate and strong negative correlations between irrationality and dispositional forgiveness. Conversely, unconditional self-acceptance was significantly positively correlated with dispositional forgiveness. Regression analyses indicated that subtypes of irrationality and self-acceptance could predict dispositional forgiveness of self, other, and situation. No significant differences were found between sexes. These findings add empirical support to the hypotheses made by Milburn, suggesting that holding irrational beliefs impedes the process of forgiving, and one’s level of self-acceptance predicts one’s disposition to forgive.     

Treating Anger with forgiveness may sometimes require Reconciliation

Forgiving, long encouraged by practitioners of Rational Emotive Behavior Therapy (REBT), is shown to be an elegant antidote to anger requiring recognition of two things. First, what happened was bad, or wrong. Second, the author of the bad or wrong occurrence is responsible for having done it. After reviewing some basic REBT points, an analysis of self-forgiveness underlines the importance of receiving as well as issuing forgiveness and the relationship of forgiving to depression and guilt. The importance of reconciling when forgiving self, the world-in-general and, for believers, omnipresent supernatural beings is presented. Reconciliation as finding enjoyment with that which also blocks, or has blocked, the fulfillment of our desires is also discussed. Earlier versions of this paper were presented at the annual conventions of the American Psychological Association, August 2000 and the Association for the Advancement of Behavior Therapy, November 2000.     

The psychologic of forgiving

Psychologic is an attempt to systematize the commonsense psychology embedded in ordinary language. In this system, the concepts of respect, anger, and guilt, are directly linked, since messages of disrespect, and only those, create anger in the receiver and guilt in the sender. This paper deals with the process of forgiving, whereby respect is reaffirmed and anger and guilt are alleviated. Forgiving depends on clarification of misunderstanding as well as on apology and atonement. The distinction between forgiving others and forgiving oneself is treated. It is concluded that what goes on inside persons and between persons has the same structure.     

Forgiveness in marriage: putting the benefits into context.

The current longitudinal study examined the consequences of spouses' tendencies to forgive their partners over the first 2 years of 72 new marriages. Though positive main effects between forgiveness and marital outcomes emerged cross-sectionally, spouses' tendencies to forgive their partners interacted with the frequency of those partners' negative verbal behaviors to predict changes in marital outcomes longitudinally. Specifically, whereas spouses married to partners who rarely behaved negatively tended to remain more satisfied over time to the extent that they were more forgiving, spouses married to partners who frequently behaved negatively tended to experience steeper declines in satisfaction to the extent that they were more forgiving. Similar patterns emerged for changes in the severity of husbands' problems, such that husbands married to wives who frequently behaved negatively reported sharper increases in problem severity to the extent that they were more forgiving but reported more stable problem severity to the extent that they were less forgiving. These findings question whether all spouses should benefit from forgiveness interventions and thus highlight the need for further research on the most appropriate targets for such interventions.     

When forgiving enhances psychological well-being: the role of interpersonal commitment

The present research addresses the question of when and why forgiving might enhance psychological well-being. The authors predict that forgiving is associated with enhanced well-being but that this association should be more pronounced in relationships of strong rather than weak commitment. This hypothesis received good support in Studies 1-3. Studies 2 and 3 addressed the issue of why forgiving might be associated with psychological well-being, revealing that this association was reduced after controlling for psychological tension (i.e., a psychological state of discomfort due to conflicting cognitions and feelings). Study 4 revealed that in the context of marital relationships, tendencies toward forgiving one's spouse exhibited a more pronounced association with psychological well-being than did tendencies to forgive others in general.