No genuine self‐forgiveness without accepting responsibility: Value reaffirmation as a key to maintaining positive self‐regard

Measures of self‐forgiveness that merely focus on the outcome of positive self‐regard risk neglecting the process through which offenders restore it. They may thus tap pseudo self‐forgiveness where offenders downplay their responsibility for the wrongdoing. For genuine self‐forgiveness, the process should instead involve an attenuation of the negative link between responsibility acceptance and positive self‐regard. In this paper, we examine how acts of value reaffirmation facilitate genuine self‐forgiveness. In Study 1, a role‐play experiment (N = 90), participants either confessed their wrongdoing to the victim or not. Although responsibility acceptance was strongly negatively related to reported self‐forgiveness (i.e., self‐regard), this relationship was tempered when participants confessed their wrongdoing to the victim and, through this, reaffirmed the violated values. In Study 2, a longitudinal study referring to self‐reported transgressions (N = 74), responsibility acceptance was negatively related to self‐forgiveness measures as well as self‐esteem when offenders showed little value reaffirmation, but not when they more strongly reaffirmed the violated values. Copyright © 2012 John Wiley & Sons, Ltd.     

宽恕心理的行为测量及认知神经机制

宽恕是一个复杂的心理过程,被认为是对冒犯者的亲社会化转变的过程,包括认知、情绪、动机和行为上的改变。本文回顾了国内外宽恕心理的行为测量范式和认知神经机制研究相关的成果,发现宽恕心理的行为测量范式能够揭示宽恕相关的心理过程;认知神经机制的研究发现宽恕心理过程主要涉及负责社会认知、共情和认知控制等功能的脑区。未来的研究应关注宽恕心理行为测量范式的有效性和揭示内容的一致性、宽恕心理的认知和脑神经基础。     

Sometimes it's easier to forgive my transgressor than your transgressor: effects of subjective temporal distance on forgiveness for harm to self or close other

The present research extended previous work on the third‐party (un)forgiveness effect—the tendency to be more forgiving for transgressions committed against the self than a close other—by testing how subjective temporal distance of first‐ and third‐party transgressions might influence the forgiveness process. Participants recalled a time in which they or a close other was harmed by another person, and was then made to feel either distant from or close to the transgression. As predicted, third‐party (un)forgiveness was observed when transgressions felt distant, but not when transgressions felt recent. Implications for restoring and maintaining positive relationships are discussed.     

Did Jesus Discover Forgiveness?

This essay explores Hannah Arendt's claim that Jesus was the “discoverer” of forgiveness. It assesses Charles Griswold's view that person‐to‐person forgiveness is in evidence in Greek culture and practice before Jesus. The essay refines Griswold's view and suggests that person‐to‐person forgiveness is a cultural universal. The essay makes observations about the significance of the different words that denote person‐to‐person forgiveness; it also explores the implications of reading the New Testament writings on person‐to‐person forgiveness in the chronological order in which they were written. From a close reading of the early New Testament documents, the essay makes two suggestions about the Western tradition of forgiveness. First, it suggests that Paul the apostle is the first to identify person‐to‐person forgiveness as a moral virtue. Second, it suggests that in the Synoptic tradition, Jesus is the first to identify person‐to‐person forgiveness as a discrete category of behavior distinct, for example, from pardoning, excusing, waiving, or ignoring the wrongs of others.     

Justice sensitivity and forgiveness in close interpersonal relationships: the mediating role of mistrustful, legitimizing, and pro-relationship cognitions

The purpose of the present investigation was to explore and better understand the relationship between justice sensitivity from a victim's perspective (JS‐victim) and interpersonal forgiveness. In particular, we aimed to identify the cognitive mechanisms mediating this relationship and test the moderating influence of post‐transgression perpetrator behavior. We used data from a questionnaire study employing a Swiss community sample (N = 450) and 2 scenario‐based studies employing German online samples, in the context of romantic (N = 242) and friendship relationships (N = 974). We consistently found JS‐victim to be negatively related to dispositional (Study 1) and situational forgiveness (Studies 2 and 3). Study 2 demonstrated the relationship between JS‐victim and reduced forgiveness to be partly mediated by mistrustful interpretations of the partner's post‐transgression behavior. In Study 3, cognitions legitimizing one's own antisocial reactions and a lack of pro‐relationship cognitions were identified as further mediators. These variables mediated the negative effect of JS‐victim on forgiveness largely independent of whether the friend perpetrator displayed reconciliatory behavior or not. Findings suggest that the cognitive mechanisms mediating victim‐sensitive individuals' unforgiveness could barely be neutralized. Future research should investigate their malleability in light of qualitatively different perpetrator behaviors as well as their broader relational implications.     

SELF‐FORGIVENESS AND FORGIVENESS

If the notion of a victim's forgiveness encounters scepticism in today's world, more so the notion of self‐forgiveness by the offender. However, a failure to forgive oneself, when self‐forgiveness is appropriate, may be detrimental to one's moral and psychological well‐being. Self‐forgiveness is called for when guilt, self‐hatred and shame reach high levels. Further, a third party's assurance that the offence is forgivable may contribute considerably to the completion of the self‐forgiveness process. This article explores the notion of forgiveness of self and compares it with the notion of forgiveness of others. In addition, guilt and shame, right and wrong, repentance and dealing with the consequences of harmful actions are examined in the context of self‐forgiveness.     

Collectivistic Self‐Construal and Forgiveness

This study tested a theoretical model of the relationship between collectivism and forgiveness. Participants (N= 298) completed measures of collectivistic self‐construal, forgiveness, and forgiveness‐related constructs. A collectivistic self‐construal was related to understanding forgiveness as an interpersonal process that involved reconciliation. Individuals with more collectivistic views reported higher trait forgivingness, which predicted the tendency to respond to specific offenses with decisional rather than emotional forgiveness. Individuals with a more collectivistic self‐construal may place more value on interpersonal harmony, reconciliation, and decisions to forgive rather than emotional peace. Implications suggest that counselors understand issues of conflict, hurts, and forgiveness within an assessment of clients’ self‐construal.     

Perceived Parenting,Self‐Conscious Emotions,and Forgiveness in College Students

The relations of parental warmth, self‐conscious emotions, and forgiveness were investigated. University students completed self‐report questionnaires online through the university‐sponsored website. The questionnaires contained measures of five constructs: parental warmth, empathy, shame, self‐forgiveness, and interpersonal forgiveness. From the results, the authors concluded that interpersonal forgiveness and self‐forgiveness were predicted by parental warmth, empathy, and shame. Empathy mediated the relation of parental warmth with interpersonal forgiveness and self‐forgiveness. Parental warmth and self‐conscious emotions were important in the prediction of both interpersonal forgiveness and self‐forgiveness.     

Face needs,intragroup status,and women's reactions to socially aggressive face threats

Socially aggressive face threats (SAFTs) are messages that threaten one's identity or positive face. Given the potential negative consequences of being a recipient of such behavior, the role of positive face needs, intragroup status, and the face‐threatening nature of social aggression in predicting correlates of negative affect experienced as a result of being a target of SAFTs, including the face threat of the response, forgiveness, and well‐being was investigated. On the basis of the survey responses from 199 college‐aged women, findings indicated that targets' positive face needs and intragroup status are directly and indirectly associated with forgiveness and overall well‐being. Implications for these findings in relation to theorizing about face and intragroup identity, as well as limitations and suggestions for future research were provided.     

The Influence of Forgiveness on Lesbian,Gay, Bisexual,Transgender, and Questioning Individuals’ Shame and Self‐Esteem

This survey research examined relationships among self‐esteem, shame proneness, and forgiveness of self, situations, and others in a sample of lesbian, gay, bisexual, transgender, and questioning (LGBTQ) individuals (N= 657). Findings indicate that LGBTQ self‐esteem was largely predicted by higher self‐forgiveness and lower shame proneness. Forgiveness of self, others, and situations each partially mediated the relationship between shame proneness and self‐esteem. Implications for counseling include the importance of forgiveness as a psychological mechanism to reduce LGBTQ shame and enhance self‐esteem.     

From Patterns To Prosperity: A Review Of Rachlin’s The Science Of Self-control.

The Science of Self‐Control (Rachlin, 2000) presents a clear overview of research and theory on self‐control, emphasizing important recent research by Rachlin and his students on temporally extended behavioral patterning as an aid to curbing impulsive decisions. We found the book well suited as a textbook in a graduate seminar on self‐control, particularly because it lucidly presents several provocative ideas about self‐control, decision making, addiction, and general theories of behavior. Of particular interest are his discussion of the “primrose path” to addiction and his behavioral research on the “prisoner's dilemma” as it relates to self‐control. Although we take some issue with teleological behaviorism, the theory of behavior advocated by Rachlin, we recommend this book to anyone interested in self‐control.     

The effects of brief prayer on the experience of forgiveness: An American and Indian comparison

The present study offers a cross‐cultural examination of the effect of prayer on forgiveness. American (n = 51) and Indian (n = 100) participants either prayed for their romantic partner (prayer condition) or described their romantic partner's physical attributes (control condition). Prayers were self‐guided and lasted 3 minutes. Pre‐test and post‐test measures of retaliation were completed. Results showed that participants in the prayer group showed statistically significant decreases in retaliation motives from pre‐test to post‐test and the magnitude of this change was not different across cultures. Control groups in both cultures showed no change. Because of the religious diversity present in the Indian sample, the robustness of the effect of prayer on forgiveness was tested across Christian, Hindu and Muslim Indians. Religious affiliation did not moderate the effect of prayer on forgiveness in this sample. Results suggest that a brief prayer is capable of producing real change in forgiveness and this change is consistent across American and Indian cultures and across three different religious groups in India. Brief prayer for others that enhances forgiveness may be useful for individuals in close relationships, in certain counselling settings and for people in many different walks of life.     

How is Self‐Forgiveness Possible?

The idea of self‐forgiveness poses a serious challenge to any philosopher interested in giving a general account of forgiveness. On the one hand, it is an uncontroversial part of our common psychological and moral discourse. On the other, any account of self‐forgiveness is inconsistent with any general account of forgiveness which implies that only the victim of an offense can forgive. To avoid this conclusion, one must either challenge the particular claims that preclude self‐forgiveness or offer an independently plausible account of self‐forgiveness. I deploy both strategies in this article, explaining what self‐forgiveness is and how it is possible.     

The Politics of Apology and Forgiveness

The politics of apologies and forgiveness is present in individual pastoral care and psychotherapy as well as in the broader context of the world in which we live. Forgiveness is a process that names harm and injustices while also offering possibilities for change, ultimately providing individuals, families, and communities with deeper and more profound ways of imagining relational justice. Such a perspective illuminates the ways in which harm and damage can be individual and systemic in nature, as well as how struggles over meaningful forgiveness are part of larger political realities. As one part of this process, apologies that account for the multiple ways power functions can assist individuals and communities in creating more justice-oriented forgiveness processes. Pastoral care specialists are wise to recognize that apologies and forgiveness always engage social, relational, political, and theological realities.     

Third Parties and the Social Scaffolding of Forgiveness

It is widely accepted that only the victim of a wrong can forgive that wrong. Several philosophers have recently defended “third‐party forgiveness,” the scenario in which A, who is not the victim of a wrong in any sense, forgives B for a wrong B did to C. Focusing on Glen Pettigrove's argument for third‐party forgiveness, I will defend the victim's unique standing to forgive, by appealing to the fact that in forgiving, victims must absorb severe and inescapable costs of distinctive kinds, a plight that third parties do not share. There are, nonetheless, significant, even essential, roles played by third parties in making forgiveness possible, reasonable, or valuable for victims of serious wrongs. I take a closer look at the links between victims, wrongdoers, resentment, and forgiveness in showing why the victim alone can forgive.     

An analysis of the selective effects of NCR with punishment targeting problem behavior associated with positive affect

Among individuals with developmental disabilities and behavioral problems, self‐injury and aggression are often associated with negative affect such as crying. In the current report, we present data on two children who displayed problem behaviors (screaming and self‐injury) that were often associated with positive affect. In contrast to their other problem behaviors that were socially mediated, these behaviors were maintained independent of social consequences. One concern about treating problem behavior associated with positive affect is that the treatment may produce generalized reductions in positive affect. In both cases presented in the current study, the reductive effects of a treatment targeting these behaviors were highly selective, producing decreases in screaming and self‐injury, while minimally affecting affect. Copyright © 2001 John Wiley & Sons, Ltd.     

Forgiveness, feeling connected to others, and well-being: two longitudinal studies

In two studies, the authors investigated the associations between interpersonal forgiveness and psychological well-being. Cross-sectional and prospective multilevel analyses demonstrated that increases in forgiveness (measured as fluctuations in individuals' avoidance, revenge, and benevolence motivations toward their transgressors) were related to within-persons increases in psychological well-being (measured as more satisfaction with life, more positive mood, less negative mood, and fewer physical symptoms). Moreover, forgiveness was more strongly linked to well-being for people who reported being closer and more committed to their partners before the transgression and for people who reported that their partners apologized and made amends for the transgression. Evidence for the reverse causal model, that increases in well-being were related to increases in forgiveness, was also found. However, changes in feelings of closeness toward the partner appeared to account for the associations of forgiveness with well-being, but not vice versa.     

Embodied Attitude Change: A Self‐Validation Perspective

Our behavior can change what we like and dislike. Although it seems clear that we might like something more when we smile (versus frown), or when we nod our heads (versus shake), it is important to understand the processes responsible for these changes in evaluation. It might be that agreement behaviors such as smiling and nodding work as cue, make us think about everything in a positive light, or it might be that they encourage us not to think much about the information we receive. This review describes the basic processes underlying embodied change, highlighting the role of a recently discovered meta‐cognitive process (called self‐validation) by which bodily responses can validate or invalidate (instead of changing) our thoughts. This new mechanism can account for some already established outcomes in embodied persuasion (e.g., more persuasion with smiling than frowning), but by a different process than postulated previously (smiling increases confidence in thoughts), as well as for some new findings (e.g., more persuasion for low than high powerful postures; more self‐confidence when performing doubtful postures).     

Till death do us part: Terror management and forgiveness in close relationships

Two experiments extended terror management theory to investigate forgiveness in close relationships. We hypothesized that mortality salience would elicit less forgiveness in less committed relationships. In Experiment 1, participants were primed with either mortality salience or a physical pain control condition, recalled a recent hurtful interpersonal offense, and reported their degree of forgiveness. Mortality salience evoked less forgiveness in less committed relationships. In Experiment 2, participants were assigned to recall an offense that occurred in a low‐commitment or high‐commitment relationship. Again, mortality salience elicited less forgiveness in less committed relationships; it elicited more forgiveness in more committed relationships. Moreover, this interaction was mediated by empathy. Existential considerations may play an important role in the functioning of close relationships.