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.     

PREFERENTISM AND SELF‐SACRIFICE

According to the argument from self‐sacrifice, standard, unrestricted desire‐based theories of welfare fail because they have the absurd implication that self‐sacrifice is conceptually impossible. I attempt to show that, in fact, the simplest imaginable, completely unrestricted desire‐based theory of well‐being is perfectly compatible with the phenomenon of self‐sacrifice – so long as the theory takes the right form. I go on to consider a new argument from self‐sacrifice against this simple theory, which, I argue, also fails. I conclude that, contrary to popular opinion, considerations of self‐sacrifice do not pose a problem for preferentist theories of welfare.     

FIRST PERSON PLURAL: SELF‐UNITY AND SELF‐MULTIPLICITY IN THEOLOGY'S DIALOGUE WITH PSYCHOLOGY

In contradistinction to the contemporary human sciences, recent theological accounts of the individual‐in‐relation continue to defend the concept of the singular continuous self. Consequently, theological anthropology and the human sciences seem to offer widely divergent accounts of the sense of self‐fragmentation that many believe pervades the modern world. There has been little constructive interdisciplinary conversation in this area. In this essay I address the damaging implications of this oversight and establish the necessary conditions for future dialogue. I have three primary objectives. First, I show how the notion of personal continuity acquires philosophical theological significance through its close association with the concept of personal particularity. Second, through a discussion of contemporary accounts of self‐multiplicity, I clarify the extent of theological anthropology's disagreement with the human sciences. Third, I draw upon narrative accounts of identity to suggest an alternative means of understanding the experiential continuity of personhood that maintains the tension between self‐plurality, unity, and particularity and thereby reconnects philosophical theological concerns with human‐scientific analyses of the human condition. Narrative approaches to personhood are ideally suited to this purpose, and, I suggest, offer an intriguing solution to understanding and resolving the problem of self‐fragmentation that has caused recent theological anthropology so much consternation.     

SELF‐SACRIFICE TO SAVE THE LIFE OF ANOTHER IN JEWISH AND CHRISTIAN TRADITIONS1

Although both the Jewish and Christian traditions permit and even valorize self‐sacrificial death for the sake of God (martyrdom), and for other people, they diverge on the issue of self‐sacrificial death for the sake of a single individual. The Jewish tradition prohibits such self‐sacrifice on the basis of the principles that (1) God owns the body and that (2) one cannot exchange one's life for another's. Christian ethics, in contrast, permits sacrificing one's life to save a single person based on the model of Christ's self‐sacrificial love. This ethical disagreement exposes a fundamental theological disagreement between the two traditions concerning what constitutes the imago Dei.     

THE ROLE OF JOB EMBEDDEDNESS ON EMPLOYEE PERFORMANCE: THE INTERACTIVE EFFECTS WITH LEADER–MEMBER EXCHANGE AND ORGANIZATION‐BASED SELF‐ESTEEM

Although job embeddedness was originally conceptualized to explain job stability or “why people stay” in their organizations, this investigation examines the role of job embeddedness as a hypothesized moderator of relationships among leader–member exchange (LMX), organization‐based self‐esteem (OBSE), organizational citizenship behaviors (OCBs), and task performance. Findings from 2 studies involving 367 employees and 41 supervisors, 1 in a telecommunications company and another in a manufacturing setting, support hypotheses concerning job embeddedness as a moderator of the relationship between (a) LMX and task performance within a telecommunication sample and LMX and OCBs in a sample of manufacturing employees, and (b) OBSE and OCBs in a manufacturing sample. Further, a hypothesized 3‐way interaction involving job embeddedness, LMX, and OBSE on task performance was found in a sample of manufacturing employees. The implications of these findings for studying and managing job embeddedness in relation to employee performance are discussed.     

THE LEGACY OF GORDON KAUFMAN: THEOLOGICAL METHOD AND ITS PRAGMATIC NORMS

I argue that the most significant contribution and legacy of Gordon Kaufman's work rests in his theological method. I limit my discussion to his methodological starting point, his concept of human nature, as he develops it in his book, In Face of Mystery. I show the relevance of this starting point for cultural and theological criticism by arguing two points: first, that this starting point embraces religious and cultural pluralism at its center, providing a framework for intercultural and interreligious discussion and cooperation, and second, that Kaufman's interpretation of religion that emerges out of this starting point embodies pragmatic criteria for evaluating and reconstructing alternative cultural and religious worldviews, so that they may function more adequately within the changing contexts of life.     

THE CRUCIFIXION AS REALISATION OF IDENTITY: THE GIFT OF RECOGNITION AND REPRESENTATION

This essay approaches the complex structure of the Christian's identity from the perspective of the crucifixion of Christ. Central to this approach are the concepts of recognition and representation, which are employed to clarify presuppositions of Christian identity that can be seen as theologically and philosophically prior to the doctrinal conceptions of reconciliation and atonement. The cross can be seen as a gift only if it is simultaneously conceived of as a possibility for receiving a new identity through the recognition of God both as the other represented and representing the human on the cross. On the basis of recognition and representation, implications concerning the more doctrinal formulation of Christology, anthropology and soteriology are spelled out.