The Duty to Forgive Repentant Wrongdoers

Abstract

The purpose of this paper is to consider the question of whether we have a duty to forgive those who repent and apologize for the wrong they have done. I shall argue that we have a pro tanto duty to forgive repentant wrongdoers, and I shall propose and consider the norm of forgiveness. This norm states that if a wrongdoer repents and apologizes to a victim, then the victim has a duty to forgive the wrongdoer, other things being equal. That someone has a pro tanto duty to forgive a repentant wrongdoer means that he or she ought to forgive unless other considerations outweigh the norm of forgiveness. Furthermore, a distinction is made between what are termed ‘general considerations’ and ‘case‐relative considerations’, and it is argued that only after all the relevant considerations have been examined can it be determined whether there is a duty to forgive, all things considered.     

THE SECOND SPHERE AND THE STORY OF NO STORY

The author discusses Roy Schafer's ideas of the second self and second reality, as well as his consistent theme of storyteller and story. The latter theme is also explored in the context of more recent psychoanalytic influences, such as Bionian thought, trauma theory, the French approach, and the interpersonal perspective. To illustrate the idea of the nonstory in today's clinical encounters, the author presents two clinical vignettes.     

伤害回避的脑机制及其生物基础

伤害回避是指个体对厌恶刺激信号做出强烈的反应,并学会被动地回避惩罚的一种倾向,这一倾向使得个体反复思考未来的结局,并谨慎小心地对待不确定情景中的事件,进而更有可能诱发情感障碍。伤害回避涉及的神经网络包括三个子网络,即额顶叶-前扣带皮层的连接、皮层-杏仁核的连接和白质通道的结构性连接,这三个子网络分别与羞怯感-易疲劳性、预期担心以及不确定环境中的害怕情绪有关。而其生物基础则包括单一基因多态性和基因多态间的交互作用。今后的研究应该集中在深化伤害回避神经网络与生物基础间的联合机制、研究三种及以上基因多态间的交互作用、考察其他因素对基因效应的调节作用、注重伤害回避四种亚型相关神经网络之间的连接、探讨5-HT4等其他几种5-羟色胺受体多态性与伤害回避的关系以及分析伤害回避内部机制在抗抑郁治疗中的作用等方面。     

Effects of religious stigma and harm on perceived psychopathology

Prior research suggests that assessment of the pathology of religious beliefs is influenced by conventionality and harm, with less conventional and more harmful beliefs resulting in higher pathology ratings. This study, involving 313 participants, investigated levels of pathology assigned to religious beliefs when the beliefs were either helpful or less severely harmful than those used in prior research, and when the associated religion was either stigmatised (Islam) or non-stigmatised (Christianity). Results indicate that an attenuated form of harm results in elevated pathology ratings. Furthermore, religious stigma impacts these perceptions when beliefs are harmful but not when beliefs are helpful. Ratings in the harm condition were higher for Christianity than for Islam, suggesting that perceived pathology of religious beliefs may depend less on general stigma assumptions and more on perceived consistency between harmful beliefs and assumed religious schemata.     

Confounds in moral/conventional studies

In ‘The nature of moral judgments and the extent of the moral domain’, Fraser (2012 Fraser, B. 2012. “The nature of moral judgements and the extent of the moral domain.” Philosophical Explorations 15 (1): 1–16. doi:10.1080/13869795.2012.647356.[Taylor & Francis Online], [Web of Science ®] , [Google Scholar]) criticises findings by Kelly et al. (2007 Kelly, D., S. Stich, K. J. Haley, S. J. Eng, and D. M. T. Fessler. 2007. “Harm, Affect, and the Moral/Conventional Distinction.” Mind & Language 22 (2): 117–131. doi: 10.1111/j.1468-0017.2007.00302.x[Crossref], [Web of Science ®] , [Google Scholar]) that speak against the moral/conventional (M/C) distinction, arguing that the experiment was confounded. First, we note that the results of that experiment held up when confounds were removed (Quintelier, Fessler, and De Smet 2012 Quintelier, K. J. P., D. M. T. Fessler, and D. De Smet. 2012. “The Case of the Drunken Sailor: On the Generalizable Wrongness of Harmful Transgressions.” Thinking & Reasoning 18 (2): 183–195. doi:10.1080/13546783.2012.669738.[Taylor & Francis Online], [Web of Science ®] , [Google Scholar]). Second, and more importantly, we argue that attempts to prove the existence of a M/C distinction are systematically confounded. In contrast to Fraser, we refer to data that support our view. We highlight the implications for the moral/conventional theory.     

Why Not Interfere With Nature?

Advocates of an environmental ethic frequently claim that what makes an ethical theory truly and uniquely environmental is its commitment to the principle that environmental wholes such as species, ecosystems, and biotic communities are morally considerable. The prevailing view is that our primary duty towards these wholes is to respect their integrity, stability, and beauty, and that the best way to do this is to leave them alone, not interfere with them, and let nature follow its own course. But is that correct? Why should be refrain from interfering with nature? There are two ways an environmentalist might try to justify an exceptionaless, prima facie principle of noninterference. First, she might claim that there is a contingent but universal connection between human interference and ecosystemic harm. There is also an epistemic variant of this view. When faced with a decision concerning whether to interfere with an ecosystem, there will always be overwhelming reasons for thinking that interference will be harmful, regardless of the specific circumstances. Send, there might be some conceptual connection between interference and harm to ecosystems. For example, if the well-being of an ecosystem is identified with its wildness, and wildness is understood as the absence of human intervention or manipulation, then any human interference necessarily detracts from an ecosystem's wildness and thereby has a detrimental effect on its well-being. In this paper I examine these justifications in detail and argue that none can support an exceptionaless principle of noninterference.     

The Undecidability of Grisin's Set Theory

We investigate a contractionless naive set theory, due to Grisin [11]. We prove that the theory is undecidable.     

Assessing the Effect of Language Demand in Bundles of Math Word Problems

Differential bundle functioning (DBF) analyses were conducted to determine whether seventh and eighth grade second language learners (SLLs) had lower probabilities of answering bundles of math word problems correctly that had heavy language demands, when compared to non-SLLs of equal math proficiency. Math word problems on each of four test forms (two at Grade 7 and two at Grade 8) were bundled together if they used the passive voice, conditional clause, relative clause, or a combination of any two. The results showed that the average total scores for SLLs was significantly lower than that for non-SLLs on each test form. However, only two bundles (passive voice and conditional clause at Grade 7 on Form 2) indicated statistically significant DBF against SLLs in favor of matched non-SLLs. An additional step was taken to determine whether the two bundles that showed statistically significant DBF against SLLs had biased the mean total scores for this group.The Walker, Zhang, Banks, and Cappaert (2012) procedure established for this purpose showed that this was not the case. Implications of the results are provided as well as suggestions for future research.