The Therapeutic Use of Forgiveness in Healing Intergenerational Pain

The author discusses the therapeutic use of forgiveness in healing intergenerational pain. Forgiveness is conceptualized as a 4‐station process that is used to break unhealthy developmental and relational patterns and to promote healing. These stations can help the client gain insight and understand the intergenerational pain, provide an opportunity for compensation, and empower the client to act on the forgiveness. A case example of an adolescent is presented to illustrate the therapeutic value of encouraging exoneration and then forgiveness.     

Forgiveness: a China-Western Europe comparison

The authors assessed forgiveness among Chinese (n=738) and Western European (n=810) participants using the Forgivingness Questionnaire (E. Mullet et al., 2003). They found that between the 2 samples, (a) the overall level of dispositional forgiveness was similar, (b) lasting resentment was higher among the Chinese than among the Western Europeans, and (c) sensitivity to the circumstances of the offense was higher among the Chinese than among the Western Europeans. These results contrast with what researchers have observed in previous studies in which forgiveness has been shown to be systematically higher in collectivistic cultures than in individualistic cultures. The authors suggest that there are possibly many other differences across cultures, namely in religion, that may impact views of forgiveness.     

The Varieties of Forgiveness Experience: Working toward a Comprehensive Definition of Forgiveness

The definition of forgiveness was explored in a group of 270 young adults, and the underlying dimensions of their definitions compared with those of philosophers, theologians and psychological researchers. Three dimensions were identified: orientation (self, other), direction (passive letting go of negative experiences, active enhancement of positive experiences) and form (emotion, cognition and behavior). Definitions employing a passive letting go of negative experiences were associated with more state forgiveness. Gender differences were found in state forgiveness and in the employment of passive vs. active dimensions of forgiveness. Dr. Kathleen A. Lawler-Row is Professor of Psychology at East Carolina University. Her work focuses on the physiological and health correlates of forgiveness. Correspondence to Dr. K. A. Lawler-Row, e-mail: rowk@ecu.edu. Cynthia Scott and Meirav Edlis-Matityahou are graduate students in the Experimental and Counseling (respectively) programs at the University of Tennessee. Rachel Raines and Erin Moore are undergraduate students working with Dr. Lawler-Row in the department of psychology.     

Forgiveness as institution: a Merleau-Pontian account

Continental Philosophy Review - Recent literature on forgiveness suggests that a successful account of the phenomenon must satisfy at least three conditions: it must be able to explain how...     

Forgiveness and interpersonal relationships: a Nepalese investigation

The present study examined the practice of forgiveness in Nepal. A model relating collectivism and forgiveness was examined. Participants (N = 221) completed measures of collectivism, individualism, forgiveness, conciliatory behavior, and motivations for avoidance and revenge toward the offender. Collectivism was positively related to forgiveness. Forgiveness was strongly related to conciliatory behavior and motivations for avoidance and revenge toward the offender. Decisional forgiveness was a stronger predictor of motivations for revenge than was emotional forgiveness.     

Public Reason, Objectivity, and Journalism in Liberal Democratic Societies

How should we understand the familiar demand that journalists ‘be objective’? One possibility is that journalists are under an obligation to report only the facts of the matter. However, facts need to be interpreted, selected, and communicated. How can this be done objectively? This paper aims to explain the concept of journalistic objectivity in methodological terms. Specifically, I will argue that the ideal of journalistic objectivity should be recast as a commitment to John Rawls’s conception of public reason. Journalism plays a vital role in the operation of all modern liberal democracies, functioning as the public watchdog, the fourth estate, or the conduit through which vital information flows to the citizenry. Journalism is, therefore, an institution that is best understood as part of the basic structure of society. In Political Liberalism, Rawls explicitly excludes media of any kind from the demands of public reason because he doesn’t think that they play a political role that is important enough to bring them under the official auspices of public reason. I will argue that overlooking the political significance of journalism is a mistake, but one that can be corrected while keeping within the spirit and most important elements of his theory. This revision will widen the scope for what counts as journalism beyond traditional outlets and forms of media but will impose the demands of public reason on anyone who intends to participate in the institution.     

Forgiveness: a review of the theoretical and empirical literature

This paper reviews the published literature addressing forgiveness as a therapeutic issue. The review revealed four major themes. These included: diverse attempts in the literature to define forgiveness; the presentation of models of intervention; resistance among theoreticians and therapists to examine forgiveness as a therapeutic construct, and empirical evidence of forgiveness intervention applied to clinical settings. These theoretical and empirical publications are described and critiqued. An evaluation is made as to the current state of the research, and suggestions for future directions.     

Forgiveness or breakup: Sex differences in responses to a partner's infidelity

Infidelities--sexual, emotional, or both--afflict many long-term romantic relationships. When a person discovers a partner's betrayal, a major decision faced is to forgive the partner and remain together or to terminate the relationship. Because men and women have confronted different adaptive problems over evolutionary history associated with different forms of infidelity, we hypothesised the existence of sex differences in which aspects of infidelity would affect the likelihood of forgiveness or breakup. We tested this hypothesis using forced-choice dilemmas in which participants (N = 256) indicated how difficult it would be to forgive the partner and how likely they would be to break up with the partner, depending on the nature of the infidelity. Results support the hypothesis that men, relative to women: (a) find it more difficult to forgive a sexual infidelity than an emotional infidelity; and (b) are more likely to terminate a current relationship following a partner's sexual infidelity than an emotional infidelity. The Discussion provides directions for future work on the determinants of breakup and the psychology of forgiveness.     

Attributions in a Spiritual Healing Context: An Archival Analysis of a 1920s Healing Movement

Research on religious attributions has been limited by a preoccupation with disentangling “religious” from “naturalistic” attributions and a failure to capture the attributions that people make in response to meaningful events. Thirty years of research has shown that even under optimum conditions religious attributions are rare compared to naturalistic ones. This research draws on unique archival materials comprising letters written to the Panacea Society containing self‐reported effects of a spiritual healing treatment based on water‐taking practices. This analysis examined attributions over time among a sample of letter writers (N = 19) from the 1920s using the Leeds Attributional Coding System to examine patterns of attributions that correspondents made in response to improvement and worsening of health outcomes. In line with previous research, religious attributions were more common for positive outcomes than negative outcomes. Contrary to previous research, religious attributions accounted for the majority of attributions made compared with nonreligious attributions. We discuss the implications for future research in studying attributions in real‐life meaningful settings and in expanding the repertoire of attributions to include religious ritual and community.     

Forgiveness – It Depends: A Discussion of “An Analyst Has a Birthday - Can Forgiveness Heal?”

Diane Barclay’s article (this issue) is a clear example of rich and productive clinical work and how in some contexts, both patient and analyst can benefit personally from the inherently intersubjective nature of psychoanalytic practice. Both analyst and patient spent years struggling to forgive mothers who were very deficient and who bore considerable resemblance to one another. Ultimately forgiving their respective mothers proved very helpful to both analytic partners, though I argue in my discussion that we cannot conclude that forgiveness per se, ought to be a universal value or aim.     

Forgiveness and religious practice: a study on a sample of Italian preadolescents

Abstract

In this study we examined the gender differences in self-reported forgiving behaviours in a sample of Italian preadolescents (aged 11 to 14 years), who were either involved or not involved in religious practises. Were asked 289 Catholic, Italian preadolescent students were asked about their involvement in the religious practises. They also completed measures of forgiveness, avoidance and revenge motivations. The results showed that forgiveness was negatively correlated to avoidance and revenge, as expected, given that these constructs represent two different forms of non-forgiveness. Avoidance and revenge motivations were positively inter-correlated, highlighting how these forms of non-forgiveness are two distinct, but related pathways, leading away from forgiveness. Regarding age, younger participants reported higher degrees of forgiveness than their older counterparts. Lastly, regarding the association between involvement in one’s faith and gender as predictors of forgiving behaviours, only girls actively practising their faith emerged as significantly more forgiving than the other participants.     

Intimate Diversity: The Presentation of Multiculturalism and Multiracialism in a High-Boundary Religious Movement

Researchers studying the small yet significant number (8–10 percent) of U.S. multiracial/ethnic congregations have argued that formal organizational commitment, the development of inclusive worship styles, and the formation of small racially/ethnically mixed groups appear to be significant factors in constructing and maintaining congregational diversity. Drawing from four years of field studies in a racially and ethnically diverse congregation of the International Churches of Christ (ICOC), I address a process about which we know relatively little: the construction and maintenance of multiracial/ethnic networks in high-boundary religious movements. I demonstrate how this type of group is particularly able to present a valuable and rising commodity in our U.S. religious economy, what I have named intimate diversity—the enactment and/or narration of close and caring relationships among a racially and ethnically diverse membership. My comparative analysis here of the ICOC, the People's Temple, and contemporary U.S. Bahá'í communities suggests that membership in such groups offers members greater exposure and involvement with people from different backgrounds, but the terms of involvement in the organization seriously limit and define the manner in which individuals can experience diversity. Furthermore, group commitment to present a face of intimate diversity and strict mechanisms of social control hinder the abilities of the leadership and members to clearly recognize contradictions in group racial/ethnic ideologies and practice.