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.     

GUILT AND THE SCIENCE OF EMOTION: HOW DOES PRAYER FIT?

This article engages sources regarding evolutionary development of guilt (Richard Joyce's The Evolution of Morality, Jesse Prinz's Gut Reactions, and others) and how they can be used to dialogue with material on the alleviation of guilt in the Christian tradition using examples in the work of Anselm of Canterbury and John Chrysostom. This raises a few key questions. If guilt is an evolutionary trait created to build reputation and relationship, how does this mesh with some theological approaches to solutions for guilt? To be more precise, guilt possibly evolved to create a motivation for beneficial communal actions, and necessitates belief in the authority of the rules that one breaks to induce it. That said, does religion play a role in awareness of one's guilt, while also providing a solution to that guilt? The possibilities are explored in this article as they relate to issues of repentance, atonement, and prayer.     

影响再次侵犯的实验研究:报复、惩罚、沉默、还是宽恕?

本研究从侵犯者角度出发,探讨受害者不同应对策略是否会影响侵犯者的再次侵犯。研究1采用囚徒困境范式,考察62名大学生应对策略和报复机会对再次侵犯的影响。研究2采用故事情境法,考察227名被试应对策略、年龄对悔改动机和再次侵犯的影响。结果发现,应对策略、年龄的主效应显著,二者交互作用显著,被试年龄越大对报复者侵犯的可能性越低。启示我国目前仍应以报应性司法模式为主,可在青少年群体尝试恢复性司法。。     

Adolescent Girls,Women and Sexuality:

No abstract available for this article.     

Freud's atonement

The authors explore Freud's preoccupations with death and dying. In particular, they focus on the day of Freud's death, which was the Jewish Day of Atonement and the Jewish Sabbath. The significance of this event, which the authors think was “planned,” was not just in order to obliterate years of pain and suffering from cancer, but also to overcome a lifelong burden of conflict and guilt about his relations with his family and colleagues as well as his Jewish cultural/religious upbringing. The authors consider whether the timing of Freud's death represented a premeditated return to his cultural and religious roots.     

A Jamaican Response to the Call to Act Together

This article is an exploration of following the way of Jesus regarding apologies and restitution for slavery. Three stories of good practice from the North American Jesuits, the United Reformed Church, and the Church of England are contrasted with stories of the abuse of children from First Nations people in Canada, poor families in Ireland, and the transportation of allegedly indigent children from Britain to Australia. These accounts are used to examine critically how far the church is following the call of Jesus to care for the vulnerable and identify with the marginalized in interactions with those sexually abused in churches, in engagement with sex workers, and the treatment of the LGBTQ+ community. A poetic reflection from the voice of the man who lived outside his community of the Gadarenes concludes the article.     

Saintliness and the Moral Life

Drawing on the work of Raimond Gaita, the paper considers the role that may be played by the lives of the saints, both in alerting us to the moral standing of other human beings, and in helping us to articulate the concept of “humanity” understood in a morally rich sense. The paper considers whether Gaita's treatment of these themes presents something like a natural law ethic, in the sense of supplying arguments which favour broadly Christian conclusions without depending upon explicitly Christian premises. It also considers whether Gaita's view, contrary to his own belief, invites extrapolation in the direction of a more religiously engaged stance. In these ways, the paper aims to address the question of the relationship between religious and moral understanding in terms that are arguably more fruitful than those suggested by the dominant ethical theories.     

Is It Possible and Sometimes Desirable for States to Forgive?

After discussing at some length the nature of interpersonal forgiveness and its relation to punishment, the author addresses the main question of the essay: are states the sorts of entities that can forgive; and if they are, is it sometimes desirable that they forgive? The author argues that states can forgive and very often do; and that sometimes it is desirable that they do so. The essay closes by considering the complexities that arise when the state wants to forgive but the victim does not, and conversely.     

The Impossible Demand of Forgiveness

Abstract

Drawing on Jacques Derrida’s work, I argue that neither of the two standard accounts of forgiveness offer an adequate understanding of forgiveness. Conditional accounts insist on specifying the conditions an offender needs to satisfy in order to count as deserving of forgiveness. I argue that such accounts not only render forgiveness unintelligible (since forgiveness is intelligibly offered only to the offender qua offender), but also dissolve the ethical decision forgiveness demands of us. Unconditional accounts promise to do justice to both by insisting that forgiveness is a freely granted gift offered to the guilty as guilty. But I argue that when pressed to justify why one should forgive unconditionally and how one avoids the threat of condoning, they typically fall back onto the conditionalist’s ground and lose the electivity of forgiving. I conclude by arguing that genuine forgiveness would have to be purely unconditional but could never appear as such.     

The reduction of psychological aggression across varied interpersonal contexts through repentance and forgiveness

Research on the resolution of interpersonal conflict has shown that forgiveness is important in reducing aggression and promoting prosocial interactions following a transgression. Although the benefits of forgiveness have been demonstrated in a variety of relationship contexts, a single theoretical model has not been tested across these different contexts. In this study, we employed an attributional framework to examine the relationship between attributions of responsibility for a transgression, repentance, emotions, forgiveness, and psychological aggression toward three different categories of transgressor: a coworker, a friend, and a romantic partner. One hundred and seven participants were asked to describe a recent transgression with a coworker, a friend, and a romantic partner. In each case, responsibility for the event, the degree to which the transgressor apologized, anger, sympathy, forgiveness, and subsequent psychological aggression toward the transgressor were measured. A basic model of aggression reduction, whereby repentance facilitates forgiveness and reduces psychological aggression, was reliable in each category of transgressor. A comparison of the models showed minor differences in how individuals respond to transgressors. Although coworkers apologized less, they were just as likely to be forgiven as romantic partners and friends. In addition, participants were least likely to respond with psychological aggression when a friend transgressed against them. This research provides a theoretical framework within which to study forgiveness and aggression across a variety of contexts. Aggr. Behav. 32:1–12, 2006. © 2006 Wiley‐Liss, Inc.