Experience Of Forgiveness Research Articles

비자살적 자해행동 청소년의 푸드아트테라피 사례

This study is a case study of the forgiveness experience of food art therapy foradolescents with non-suicidal self-injurious behavior. We would like to examine changesin whether adolescents with non-suicidal self-injurious behavior can reduce or stop theirself-injurious behavior by resolving internalized anger and experiencing forgiveness. Thesubjects of the study were four male students from J High School in K City, and a total of16 sessions were conducted from April to August 2023. Food Art Therapy is a study thatexamined the experience of forgiveness and the effects of growth in adolescents withnon-suicidal self-injurious behavior. Food art therapy had an impact on reducingself-harm behavior by increasing the level of forgiveness experience in adolescents withnon-suicidal self-harm behavior. Therefore, it will be possible to understand theself-harming behavior factors of adolescents with non-suicidal self-harming behavior anduse food art therapy to find ways to prevent adolescent self-harming behavior.

“I Felt Like I Wanted to Hug the Whole World”: Forgiveness as an Embodied Emotional Narrative Process

AbstractEarlier studies have shown that forgiveness is an emotional process. However, it is not very clear how the emotional transition is made from transgression to forgiveness, or how it is embodied. The current research explored how embodiment and emotions are used to make sense of the narrative forgiveness process. Applying McAdams’s life story interview method, 22 Finnish adults were interviewed about their experiences of forgiveness. Their responses were subjected to thematic narrative analysis. The data-driven process revealed two overarching themes: empowerment and pain. Five subthemes were formed: (1) forgiveness as a liberation, (2) forgiveness as a relief from a burden, (3) forgiveness as releasing energy, (4) forgiveness through vulnerability, and (5) forgiveness through hate. The findings indicate that forgiveness is a complex and dimensional process with nuances on emotional, sensory, and embodied levels. In the past, forgiveness and unforgiveness have been constructed as distinct entities, but the current results highlight that they may overlap. Future studies could explore forgiveness and unforgiveness together with various methods to gain deeper understanding of being hurt, releasing the hurt, and living with it.

Book Review: Tolkien’s Faith, A Spiritual Biography

Ordway draws many comparisons between The Lord of the Rings and biblical themes or events from Tolkien’s life. For instance, she suggests that Tolkien’s experience of forgiveness which he learned from Fr Francis Morgan appears in the theme of forgiveness and mercy in The Lord of the Rings in which Frodo’s act of mercy for Gollum is repaid.

Conversations with God: How Are Religion and Spirituality Used to Make Sense of Forgiveness?

Forgiveness has a connection to religion and spirituality. Yet, little is known about how religious and spiritual people actually forgive. The present study investigated how religion and spirituality are used to make sense of forgiveness. The narratives of seven interviewees were chosen for close analysis of their experiences of forgiveness. McAdams’s life story interview method and narrative analysis were applied. Five themes were formulated: (1) forgiveness as Christian duty, (2) forgiveness as God’s miracle, (3) forgiveness through praying, (4) forgiveness through God’s sacrifice, and (5) forgiveness as God’s mercy. The findings indicate that God was important to the interviewees and supported their forgiveness process. Subthemes of revenge and justice suggest that sometimes forgiveness and revenge motives may be intertwined. Forgiveness was a divine process for the participants, and some felt that they would not have been able to forgive without God. Attributing forgiveness to God may serve the forgiveness process.

Qualitatively exploring repentance processes, antecedents, motivations, resources, and outcomes in Latter-day Saints

Despite the prevalence of beliefs across religions regarding repentance and divine forgiveness and their recognition in theoretical and religious studies, these constructs are relatively understudied phenomena in the social sciences. Furthermore, in recent years, multiple scholars have argued for the need for research to systematically study and highlight the experience and processes of repentance and divine forgiveness. Subsequently, this study explored processes of repentance, antecedents and motivations of repentance, resources to aid in repentance, and outcomes of repentance that should be further examined. This analysis was done using in-depth qualitative interviews with 15 emerging adult religious exemplars identifying with the Church of Jesus Christ of Latter-day Saints. The authors used NVivo 12 and team-based qualitative coding processes to identify themes. Repentance processes included personal change, took various lengths of time, were a part of participants’ religious identity, were recurrent processes, and were influenced by participants’ view of God. Antecedents and motivations included religious practices and rituals, emotions, interpersonal interactions, and their relationship with God. Resources that aided in repentance included religious practices and rituals, interpersonal relationships, and a relationship with God. Finally, participants reported experiencing personal changes in their behavior and character, positive emotions (including feelings of divine forgiveness), improved interpersonal relationships, and a better relationship with God. These processes align with some previously discovered and theorized findings on repentance, contribute a number of novel findings, and offer future direction regarding the motivations, resources, and transformative experiences that participants reported in their personal repentance and experience of forgiveness.

Апология как бремя философии

The subject of problematization is the historical forms of the apology of philosophy. Apology as a search for self-justification has accompanied philosophy since its appearance. Philosophy as a form of knowledge, fundamental experience has created many models of thought: μεταφυσική, philosophia ancilla theologiae, die Transzendentalphilosophie, kritik der zynischen Vernunft, philosophical practice, etc. The article substantiates the idea that self justification is the burden and fate of philosophy, while in the history of thought, different "paradigms of philosophizing" have formed their own models of apology addressed to different "addressees". The critical and constructivist methodology applied to the analysis of the subject of research convincingly shows that any movement of philosophy towards legitimizing its own constructs of being, reality, knowledge leads to its apology. In Antiquity, the place of unfolding the apology (justification) of a philosophical case became a judicial instance, and the form of execution was a rhetorical utterance. Medieval apologia acquires the structure of "apologetics" (defense), and the place of its creation and the addressee is a religious institution. After the end of the scientific revolution and the strengthening of universities, the apology of philosophy was made in the face of science, and its form was a reflection of the contribution of philosophy to the study of scientific reason. Since the turn of the 19th – 20th centuries, the understanding of the role of philosophy and its apology takes place in the system of "division of labor", or the social structure of professions. The apology of philosophy is made in the following forms: the study of the "context of justification" in scientific knowledge, the institutionalization of "philosophical practice" in universities, the examination and legitimization of the ethical experience of forgiveness, the protection of hostages of resentment and victimization. The ranking of contemporary philosophical experience generates a variety of forms of its apology.

To err is human; to forgive, divine: A scoping review of workplace forgiveness experiences

Forgiveness in the workplace can play a crucial role in employee health and organisational outcomes. This scoping review explored the emerging evidence on employee experiences of workplace forgiveness. The search included JSTOR (2020) and Scopus databases, spanning the period 2010-2020. Studies were included for the review if they focused on employee experiences of forgiveness in the workplace, were peer-reviewed, and were written in English. Opinion, discussions, and theoretical papers were excluded. Twelve studies were included in this review. Data were synthesised through thematic analysis. Emergent themes included forgiving workplace culture, feelings ofjustice, and workplace relationships as aspects that influence employees’ workplace forgiveness experiences. These results could guide forgiveness-oriented interventions for workplace health, safety and workforce development in organisations.

Forgiveness experiences of women and men in Catholic religious orders

ABSTRACT A qualitative inquiry study explores how religious vowed people experience forgiveness. Fourteen religious vowed men and women, living in relatively closed communities, shared their experiences of forgiveness over a lifetime of service. Grounded theory principals were utilized in data collection and analysis. Findings include a thematic description of how forgiveness is explained as an ongoing process involving offenses and transgressions, motivations, and challenges. Internal and social influences are discussed. Religious, spiritual, and family influences are identified, as well as community context. Forgiveness understanding is experienced as changing over time. Recommendations for counselors and other service providers are shared, and future qualitative exploration of the experiences of a wide range of cultural and religious groups is suggested.

Development of the Collectivist-Sensitive Trait Forgivingness Scale.

Mounting evidence suggests that experiences of forgiveness vary across cultures. However, culturally sensitive conceptualizations of forgiveness lack empirical support, in part because psychometrically sound instruments designed to capture unique aspects of forgiveness in non-Western cultures are rare. For this reason, we developed the Collectivist-Sensitive Trait Forgivingness Scale (TFS-CS), which is designed to measure trait forgivingness within societies characterized by a blend of individualistic and collectivistic worldviews. In Study 1 (N=597), exploratory factor analysis revealed a 16-item three-factor structure of third-party forgiveness, collectivistic forgiveness, and interpersonal resentment among South Africans. In Study 2 (N=897), the three-factor model replicated in an independent South African sample. Findings also offered preliminary evidence supporting the construct validity of the TFS-CS. Overall, these studies support a conceptualization of trait forgivingness with similarities and differences relative to Western models and highlight the importance of appreciating the influence of culture when measuring forgiveness.

Terrence Malick Beyond Nature and Grace: Song to Song and the Experience of Forgiveness

Terrence Malick Beyond Nature and Grace: Song to Song and the Experience of Forgiveness

Forgiving the Unforgivable

Utilizing a symbolic interactionist framework, this article analyzes data from 30 semistructured interviews of individuals who have lost loved ones to homicide and 32 months of concurrent participant observation of relevant social networks and local events, including self-help group meetings, in order to explore the factors that foster or impede forgiveness after homicide as well as the association between forgiveness-related feeling rules and lived experience of forgiveness. Key findings include the discovery of a forgiveness-fostering factor that had been previously overlooked (evidence of pro-social change) and evidence that the internal emotional transformation of forgiveness remains possible through understanding and empathy, despite several factors that may make forgiveness of extreme harm more challenging and/or less likely than forgiveness of more minor harm. Findings demonstrate that discrepancies between one’s forgiveness-related feeling rules and actual lived experiences of forgiveness are overcome through a redefinition of the situation, including with regard to remorse, severity, and intentionality.

Testimony and Fellowship for a Continuous Conversion in the East African Revival

The East African Revival emphasised the so-called conversion experience, including an individual's conviction of sin and experience of forgiveness. The revivalists asserted that evidence of one's conversion would be – and had to be – discernable at both the personal level and the communal level. One distinctive feature of the Revival was that in revival meetings or marketplaces, converts shared testimony that re-enacted their original conversion experiences, in order to demonstrate the genuineness of their conversion and maintain its continuing efficacy in their daily lives. A second distinctive feature of the Revival was its strong focus on fellowship with other converts. Structured opportunities for fellowship facilitated the ongoing process of identity reorientation and provided a safe, embracing environment in which new converts could receive spiritual and practical support from other members of the Revival. This article examines the significant roles of fellowship and testimony in the East African Revival and how they upheld the authenticity of a person's initial conversion experience while also cultivating ongoing conversion through involvement in this new religious community. More broadly, the article also explores the interplay of race and religion, the dynamics of conversion narratives and identity reorientation.

Forgiveness: love relationship

Abstract The article highlights the relationship between forgiveness, relation and love. It is divided in three sections: an experience of forgiveness which took place in Burundi in the ‘90s, an outline of the culture of that country and some theories about forgiveness in the psychological field. The giving of forgiveness is not immediate, but when the victim is able to grant it, he becomes a subject with the power to release himself from a oppressor-oppressed relationship, wherein, if he doesn’t forgive, he might be trapped. Without a victim, there is no offender, even although the guilt and the crime remain as such. By forgiving, conflict between victim/offender is overcome and the two parts enter into a relationship with each other. In a relationship, every time we connect with the other and we recognize him, we enter into a relationship with him and this recognition becomes a gift. At this point for-give-ness itself becomes a gift, because it has as it’s centre a gift, it becomes a relationship of love where I am able to recognize the other for what he really is.

Hegel and the Experience of Forgiveness. Starting from the spirit of Christianity

This contribution intends to explore the theme of forgiveness starting from the role it plays in Hegelian philosophy - especially as it appears in the early text The Spirit of Christianity and Its Fate and in the Phenomenology of Spirit - with the aim of emphasizing the specifically philosophical meaning of forgiveness. In the 1798-1799 text, in fact, forgiveness gains importance in relation to the comparison between the spirit of Judaism and that of Christianity. Starting from here, one can appreciate how, based on this theological background, the discussion that appears in the last section of the sixth chapter of the Phenomenology considers the experience of forgiveness as the paradigm of experience as such. In this sense, the moment of forgiveness is central insofar as it is a constitutively intersubjective experience.Â

Something like a Phenomenon

Phenomenology is a twentieth century school of thought that addresses philosophical questions by focusing our attention on the nature of experience. Emmanuel Lévinas combines this approach with the fundamentally ethical knowledge that there is another who is beyond us, who is exterior. My project examines Lévinas’ ethically informed phenomenological reflections on the structure of two specific experiences, namely love and forgiveness. Forgiving and being forgiven are everyday, familiar experiences. But what are we really doing when we forgive someone? My approach is exegetical in spirit; while attempting to remain faithful to Lévinas’ esoteric texts, I resort to combining Levinasian sources in order to survey and restate his ideas and to fill in some of the blanks that confront the reader. I extrapolate in good faith as a student of Lévinas, guided by shared intuitions and insights. I begin by exploring our intuitions about what may be considered a wrong that nonetheless can be forgiven. Then, I explore two paradoxes of forgiveness to illustrate the complexity of the process and indicate the path towards a solution. Before I arrive at this solution, I compare the experience of forgiveness to the experience of love and discover that what lies at the heart of the issue is the intentional altering of memory and history. This phenomenon turns out to be not only possible but commonplace in everyday experience. Through it the meaning of felix culpa, the happiness of guilt, can be revealed. This revelation will be the happy ending of my presentation.

Resentment or Forgiveness? The Assessment of Forgivingness Among Italian Adolescents

Forgivingness, or the dispositional tendency to forgive, is an enduring tendency to forgive transgressions across situations and over time. It can be distinguished from state-forgiveness, which refers to the experience of forgiveness in specific situations. The present study examined the psychometric properties of the Trait-Forgivingness Scale (TFS) in Italian adolescents. Participants were 921 middle and high school students (58% females), ranging from 12 to 19 years of age (M = 15.9, SD = 2.04). The results of Exploratory Structural Equation Modeling (ESEM) supported the one-factorial structure of the scale, and showed an acceptable measurement invariance across gender and a partial invariance of the scales across age. Correlations supported the scales’ construct and discriminant validity. The correlation between the TFS and other indicators of forgiveness ranged from strong to moderate supporting its convergent validity. The Italian version of the TFS presents good psychometric properties and therefore can be considered a reliable and valid instrument.

Tempo de Perdão? Uma leitura da utopia escatológica de Paul Ricoeur em A memória, a história e o esquecimento

Para refletir sobre a relação entre perdão e história, o texto propõe uma leitura da contribuição teórica elaborada por Paul Ricoeur no livro A memória, a história e o esquecimento. A hipótese é que o “perdão difícil”, proposto pelo filósofo como um “horizonte comum” da memória, da história e do esquecimento, pode ser lido como uma utopia. No entanto, essa utopia exige algumas pré-condições para a sua realização. Enfatizaremos uma dessas pré-condições: a justiça. A fim de delimitar e compreender essa pré-condição e também uma po-ética do perdão, procura-se refletir sobre algumas dimensões da relação entre perdão, justiça, memória, anistia e esquecimento. Ao final, destacamos algumas dificuldades da experiência do perdão tendo em vista a experiência histórica brasileira recente.

Die helende krag van regverdige vergifnis, sonder kondonering van onreg

The healing power of just forgiveness, without excusing injustice. Justice is closely related to forgiveness and the extent of the injustice gap experienced depends on how much or how little personal justice a wounded person desires. The experience of forgiveness includes two diverse forms of forgiveness: decisional and emotional forgiveness. Decisional forgiveness is controlling humans’ behavioural intentions, while emotional forgiveness replaces negative, unforgiving emotions with positive, other-orientated emotions. A victim may make a decision to forgive, but never feels emotional peace about the decision to forgive. Both decisional and emotional forgiveness are experienced internally within a wounded person and depends on the social context of the transgression and the response to it. Justice can narrow the injustice gap, but rarely closes it, while forgiveness can heal the pain within the injustice gap. The sense of desired justice is to some degree justifiable, but by granting decisional forgiveness and experiencing emotional forgiveness a wounded person can slow down if not stop ruminating vengeful thoughts. Christians can forgive transgression and wrongdoing because they are responding in gratitude to God’s mercy, loving-kindness and forgiveness through Jesus’ death on the cross. God guides Christian believers through the example of Jesus’s humility to forgive wrongdoing and ultimately grow spiritually when Jesus requires decisional forgiveness and desires emotional forgiveness between victim and offender. Forgiveness is based on God’s forgiveness, while humans tend to both forgive and also pursue justice without excusing injustice. Humans are in their own power incapable of justly forgiving transgression, but God can guide people through the Holy Spirit to just forgiveness.

As experiências de perdão necessárias para a constituição humana: um diálogo entre a psicanálise winnicottiana e a teologia cristã

The intention of this study is to reflect on the importance that the experience of forgiveness occupies in the process of human constitution, both through the psychoanalysis and human development theories of Donald Winnicott and through Christian theology's contributions to the subject. Both perspectives enable the understanding of forgiveness through two different qualities: the first is the silent forgiveness, which is one's await for another's maturity; the second is an answer to an experience of repentance, which arouses in men an explicit request to be forgiven. Finally, there is also a discussion regarding forgiveness as a learning of the care received by someone, as well as one's possibility of being able to take care of the world.

O perdão nos escritos de Dom Luciano Mendes de Almeida

Dom Luciano Mendes de Almeida (1930-2006), adjunct Bishop of Sao Paulo and archbishop of Mariana, secretary and president of CNBB and vice-president of CELAM, played an important role as mediator in the redemocratization process in Brazil, in the human rights movement and in the attempt to mitigate international conflicts as those in Lebanon and the Eastern Bloc. In this process, the theme of reconciliation was crucially important as reported in his writings. This paper aims at interpreting the meanings he attributed to the experience of forgiveness both personally and socially, intertwining faith, intersubjectivity and politics.