Form Of Forgiveness Research Articles

Intertwined Dialogues of Peace and Forgiveness in Uncle Tom's Cabin

Crimes and peace are interdependent yet paradoxical to each other. The absence of crime can affect peace, accuracy and vice versa. This two-sided paradox can in fact be reconciled through forgiveness as a door to wider freedom. In Uncle Tom's Cabin novel, Tom forgives Legree, Sambo, and Quimbo who tortured him to death. Tom does not avenge violence with violence but with forgiveness. When Tom almost died, Legree did not care about his condition. In reverse, Sambo and Quimbo were impressed by Tom's heart and turned to take care of him. Tom's forgiveness shows ethical intention of others as in Levinas's thought, promise of peace and wider freedom in the sense of Ricoeur, and possibility of the heterogeneity of everyday life according to de Certeau. Tom's forgiveness at once shows everyone, no matter how small he is, can forgive others. This allows further reconciliation in a reciprocal way. Circle of violence can be cut off by forgiveness that heals others. Briefly, Tom is a reflection of peace in the form of forgiveness. Forgiveness means healing others, widening the circle of freedom of others, and as a promise of peace. Forgiveness can open itself up to reconciliation by promising freedom for a new life.

"They Did Not Know What They Were Doing": Climate Change and Intergenerational Compassion.

Compassion is described as an affective experience arising from witnessing the undeserved suffering of another that propels one to provide protection and cooperation. Climate change is often associated with "underserved suffering," especially of younger and future generations. Consequently, contemporary climate discourse has expressed hostility toward older generations for inflicting such suffering. Studies on intergenerational relations within the context of climate change agree that intergenerational solidarity, rather than conflict, is necessary for effective climate action. Because compassion is instrumental to solidarity, in this study, we explore intergenerational climate-related expressions of compassion leading to intergenerational solidarity. We interviewed 16 climate activists from 8 countries (aged 16-76 years) to understand how they view climate responsibility. Thematic analysis was undertaken to create and explore themes related to intergenerational compassion and solidarity. Compassion flowed in both directions: from younger to older generations in the form of forgiveness, empathy, and understanding, and from older to younger generations through advocacy, lifestyle changes, and transmission of knowledge and skills. All participants emphasized solutions over accusations. Areas of focus varied between industrialized and developing countries. Cultural factors played an essential role in intergenerational perceptions. Climate change can be a polarizing issue with older adults fielding accusations and younger people facing criticism for demanding climate action. Examples of intergenerational compassion can counter ageism, reshape climate narratives, encourage intergenerational cooperation, harness the skills of different generations, and create a sustainable world for all ages.

Contextualization of Hadith about Tolerance for Religious and Cultural Diversity

This study aims to understand the contextualization of hadith regarding tolerance to religious and cultural diversity with a focus on the meaning of the text, the historical context of tolerance at the time of the Prophet and the contextualization of hadiths . Data analysis was in the form of content analysis. It was found that first, there were six editorials of hadith tolerance using the word samaha which means compassion, generosity and is equated with the word patient. Second, the historical context of the prophet's tolerance attitude was recorded in building a pluralist society in the form of forgiveness, good prejudice, recognizing other religions and cooperate with each other. Third, the contextualization of the hadith that the basic concept of Islam in a pluralist society must be based on the principles of living in harmony, peace and prioritizing spirituality and humanity and ignoring group subjectivity. Departing from this finding, the universality of Islamic teachings is able to respond to the social reality of Indonesian society through religious tolerance in cultural and religious diversity

Karma Masters: The Ethical Wound, Hauntological Choreography, and Complex Personhood in Thailand

ABSTRACTIn contexts of severe illness in Northern Thailand, many conceive of themselves as combinations of beings assembled through the binding ethical force of karma. Scholars working in many world areas have built frameworks for understanding “complex” (distributed, partible, fluid, transient) personhood. In this article, I bring these frameworks into conversation with ethical theory to ask how one can make sense of ethical action when one is always already partly the other. For many in Northern Thailand, the answer is an ethical and hauntological choreography; rather than relying only on rational frameworks for right action or cultivating individual ethical dispositions, people seek to assemble optimal elements—other people, beings that have become components of themselves, material objects infused with ethical force—into scenes where the residual karmic “stickiness” of all can be unmade. This unmaking is achieved through a form of forgiveness and kindness that moves beyond individual agency. [personhood, ethics, ontology, haunting, Buddhism, Thailand]

Juridical Analysis Of Application Of Forgiveness (Rechterlijk Pardon) As A Basis Of Judge Consideration In Deciding The Criminal

The formulation of the problem in this study are: How is the principle position Rechterlijk Pardon in the criminal system in Indonesia, how the principles are applied Rechterlijk Pardon in a criminal ruling Decision Number 241 / Pid.B / 2019 / PN.Mjl andHow the development / concept of the Rechterlijk Pardon principle in the renewal of the Indonesian criminal law that will come related to the draft criminal law on the monodualistic principle?This study uses a sociological juridical approach, with descriptive analytical research specifications. The data used in this study are secondary data obtained through library research and primary data obtained through field research which are then analyzed qualitatively using legal theory, the forgiveness agency theory, criminal justice system theory, and progressive legal theory. Based on the results of that study The position of the Rechterlijk Pardon Principle in the Criminal System in Indonesia is forgiveness is a form of forgiveness / deliverance from mistakes made. As a form of forgiveness, then with forgiveness, someone who is guilty is not sentenced or does not need to feel the punishment. Provisions such as this basically exist in conditional criminal conduct (voorwaardelijke veroordeling) regulated in Article 14a-14f of the Criminal Code. Conditional penalties are also referred to by part of the community with the term criminal trial or there is also termed as conditional punishment. Application of the Rechterlijk Pardon Principle in Criminal Verdicts Number 241 / Pid.B / 2019 / PN.Mjl it is applied later to act as the final safety valve in the criminal justice system if a case is not filtered at the prosecution and preliminary hearing judge stage. Development / Concept of the Rechterlijk Pardon Principle in the Future Renewal of Indonesian Criminal Laws Associated with the Draft Criminal Laws on the Monodualistic Principle are Forgiveness institution, is an important element to answer problems that cannot be accommodated with only 3 (three) types of decisions (free, loose, criminal funds).Keywords : Institutions; Forgiveness; Rechterlijk Pardon; Considerations; Judges; Decisions.

Divine, interpersonal and self-forgiveness: Independently related to depressive symptoms?

ABSTRACT Interpersonal forgiveness, self-forgiveness and divine forgiveness have all been related to depressive symptoms. But does each type of forgiveness account for unique variance in depression? Two studies examine this question. Study 1 (n = 574) showed that each form of forgiveness was related to concurrent depressive symptoms independently of the other two. The magnitude of the association was highest for self-forgiveness, followed by interpersonal forgiveness and then divine forgiveness. Study 2 (n = 446) provides a conceptual replication and extension of Study 1. Although all three types of forgiveness again accounted for unique variance in concurrent depressive symptoms, only interpersonal and self-forgiveness predicted depressive symptoms 10 weeks later. To help understand these findings the features of each type of forgiveness are re-examined. Several limitations of the studies and paths for future research are outlined.

On Ordered Pluralism

ABSTRACT This paper examines Miranda Fricker’s method of paradigm-based explanation and in particular its promise of yielding an ordered pluralism. Fricker’s starting point is a schism between two conceptions of forgiveness, Moral Justice Forgiveness and Gifted Forgiveness. In the light of a hypothesis about the basic point of forgiveness, she reveals the unity underlying the initially baffling plurality and brings order into it, presenting a paradigmatic form of forgiveness as explanatorily basic and other forms as derivative. The resulting picture, she claims, is an ‘explanatorily satisfying ordered pluralism.’ But what is this ordered pluralism and how does Fricker’s method deliver it? And to what extent can this strategy be generalised to other conceptual practices? By making explicit and critically examining the conception of ordered pluralism implicit in Fricker’s procedure, I assess the promise that her approach holds as a way of resolving stand-offs between warring conceptions of ideas or practices more widely. I argue that it holds great promise in this respect, but that if we are to avoid reproducing just the schismatic debates that the pluralism of paradigm-based explanation is supposed to overcome at the level of what is to be regarded as a paradigm case, we need to take seriously the thought that what counts as a paradigm is partly determined by our purposes in giving a paradigm-based explanation.

The Priority of Gifted Forgiveness: A Response to Fricker

ABSTRACT In this paper I respond to Fricker’s paradigm-based account of forgiveness, which aims to integrate two seemingly different versions of responses to wrongdoing—conditional forgiveness (what Fricker calls ‘Moral Justice Forgiveness’) and unconditional forgiveness (what Fricker calls ‘Gifted Forgiveness’)—into one explanatory order, as well as, she argues, showing the second to be derivative and parasitic on the basic functioning of the first, and more contingent. My aim is to endorse and draw on Fricker’s paradigm-based strategy and the way it enables us to present a unified account, to endorse her view that both gifted and conditional forgiveness are versions of one loosely unified phenomenon, but to argue for the reverse account of the order of conceptual priority. I will argue that gifted forgiveness is the paradigm, and that once we understand what it is and its role we can see why and how forgiveness also makes sense as something offered in response to a wrongdoer’s remorse, but that this latter form of forgiveness retains an aspect of being something essentially gifted.

Nie mówię, że aż 7 razy, lecz aż 77 razy (Mt 18,22). Czy przebaczenie można nakazać? Przebaczenie aktem sprawiedliwości czy miłości?

Autor, nawiązując do słów Chrystusa: „Nie mówię ci, że aż 7 razy, lecz aż 77 razy” (Mt 18, 22), stara się znaleźć odpowiedź na pytanie: „czy przebaczenie można nakazać?” i w konsekwencji: „czy przebaczenie jest aktem sprawiedliwości czy miłości”. Rozstrzygnięcie tej kwestii wymaga odpowiedzi w kilku etapach. W pierwszej kolejności autor ukazuje, że sprawiedliwość, która domaga się ukarania winy jest obca przebaczeniu, które zrzeka się prawa do słusznej kary. Przebaczenie jawi się zatem jako heroiczna cnota, będąca darem nadmiaru i wykraczająca poza ludzką sprawiedliwość. Tym samym stanowi akt miłości i miłosierdzia. Jest doskonałym darem ofiarowanym winowajcy, darmowym i nieodwracalnym. Nie znaczy to jednak, że przebaczenie jest wrogiem sprawiedliwości. Nie przeciwstawia się ono nakazom sprawiedliwości, aczkolwiek się w nich nie wyczerpuje. „Nadprzyrodzony” charakter przebaczenia, przewyższający wymogi sprawiedliwości i domagający się bezinteresownego daru ze strony pokrzywdzonego, sprawia, że nie może być ono nakazem prawa. Nakaz Chrystusa skierowany do ucznia: „Masz przebaczać!” można odczytać symbolicznie. Sytuacja zerwanej więzi, cierpienia zasianego przez podział, stanowi naglące wezwanie do przebaczenia. Pokrzywdzony słyszy niemy krzyk winowajcy: „kochaj mnie!”, „przebacz mi!”, „nie zabijaj mnie dla swojej miłości do mnie!”, „niech twoja miłość okaże się większa od mojego grzechu!”, który domaga się natychmiastowej odpowiedzi w postaci przebaczenia.

Pedagogiczne pytania o przebaczenie

Harm and answer to it in a form of forgiveness or refusal of forgiveness constitute important elements of human life, thus, of human development; therefore, they should become the subjects of educational reflection. However, the issues of relations between forgiveness and human development cannot be decided on with unequivocal statements. Despite the positive perception of forgiveness, one could easily see that forgiveness for which the victim is not mature enough yet may destroy him, and forgiving the wrongdoer, who does not understand his acts, may confirm his belief of rightness of his wrong deeds. In this context, when discussing the role of forgiveness in education, and, consequently, education of forgiveness, one should ask the question of the essence of forgiveness, of its moral value and, especially, relation to justice, of its conditions and course and; finally, its religious dimension. This article is of introductory nature – it aims at introducing problems and asking question, and not at solving and answering them. Implementation of the issue of forgiveness to the educational processes without prior reflection on the mentioned subjects would be not only naive but also, in relation to some pupils and especially those burdened with difficult experiences, may lead to further dilemmas and life crises.

Browning's “A Forgiveness”: A Grammatical Reading

AbstractThis reading situates Robert Browning's “A Forgiveness” in the context of popular Victorian lyrics in order to draw attention to features of the popular texts that are tellingly absent from or ironized within Browning's poem. I trace the “grammar of forgiveness” in the popular texts, outlining the often explicitly theological framework that guides how the language of forgiveness is used and to what intended effect. This linguistic exploration also demonstrates that Browning's title – now a curious phrase – was not unusual at the time; it was often employed in the period to make distinctions between human and divine forgiveness. The study juxtaposes the “grammar of forgiveness” found in the popular texts with that of Browning's poem, revealing that the speaker is, in his own macabre fashion, grammatically inventive, fusing forgiveness and retribution in his deadly response to his wife's feigned infidelity and the murderous visit to confession in which he reports how his wife died. Yet the speaker's bleak presentation of forgiveness, I argue, should not be read uncritically as expressing Browning's ethical perspective. Instead, I observe that the poem's form – the dramatic monologue – presents the reader with the opportunity for critique of the speaker's project, inviting reflection on the speaker's form of forgiveness rather than demanding its practice in the manner characteristic of the popular lyrics.

Efficacy of psychotherapeutic interventions to promote forgiveness: A meta-analysis.

This meta-analysis addressed the efficacy of psychotherapeutic interventions to help people forgive others and to examine moderators of treatment effects. Eligible studies reported quantitative data on forgiveness of a specific hurt following treatment by a professional with an intervention designed explicitly to promote forgiveness. Random effects meta-analyses were conducted using k = 53 posttreatment effect sizes (N = 2,323) and k = 41 follow-up effect sizes (N = 1,716) from a total of 54 published and unpublished research reports. Participants receiving explicit forgiveness treatments reported significantly greater forgiveness than participants not receiving treatment (Δ+ = 0.56 [0.43, 0.68]) and participants, receiving alternative treatments (Δ+ = 0.45 [0.21, 0.69]). Also, forgiveness treatments resulted in greater changes in depression, anxiety, and hope than no-treatment conditions. Moderators of treatment efficacy included treatment dosage, offense severity, treatment model, and treatment modality. Multimoderator analyses indicated that treatment dosage (i.e., longer interventions) and modality (individual > group) uniquely predicted change in forgiveness compared with no-treatment controls. Compared with alternative treatment conditions, both modality (individual > group) and offense severity were marginally predictive (ps < .10) of treatment effects. It appears that using theoretically grounded forgiveness interventions is a sound choice for helping clients to deal with past offenses and helping them achieve resolution in the form of forgiveness. Differences between treatment approaches disappeared when controlling for other significant moderators; the advantage for individual interventions was most clearly demonstrated for Enright-model interventions, as there have been no studies of individual interventions using the Worthington model.

The Importance of Financial Resources for Student Loan Repayment

Government student loan programs must balance the need to enforce repayment among borrowers who can afford to make their payments with some form of forgiveness or repayment assistance for those who cannot. Using unique survey and administrative data from the Canada Student Loan Program, we show that nearly all recent borrowers with annual incomes above $40,000 make their standard loan payments while repayment problems are common among borrowers earning less than $20,000. Still, over half of all low-income borrowers manage to make timely payments. We demonstrate that other financial resources in the form of savings and family support are key to understanding this - repayment problems are rare among low-earners with access to savings and family support. This has important policy implications, in part, because many recent proposals have advocated for a move to an income-based repayment system. Under such a system, many low-income borrowers in good-standing (due primarily to savings and family support) would pay less, while little new revenue would likely be generated from inducing payment among those that are currently delinquent or in default since their income levels are so low. Specifically, we show that expanding Canada's income-based Repayment Assistance Plan to automatically cover all borrowers could reduce revenue by nearly one-half over the first few years of repayment. Although a sizeable group of recent borrowers would benefit from improved repayment assistance, our results suggest caution before broadly expanding assistance to all low-income borrowers, many of whom already benefit from informal insurance provided by savings and their families.

Sin Tax, Forgiveness and Public Health Governance

This essay will explore sin taxes at a foundational level examining the explicit and implicit ramifications of this public policy. The primary purposes of sin taxes can be found in the underlying (albeit contradictory) elements of revenue generation and public health and these two factors serve as core points of analysis, that underscore a growing disconnect between these elements, calling into question the viability of such a public health governance structure. A lesser explored approach to sin taxes is to analyze the implicit message of this taxing strategy as a type of license to engage in the very conduct such an instrument is directed to prevent. Pushing the implicit inquiry, it can be argued that sin taxes extend beyond a mere gesture of acquiescence and constitute a deliberate form of public forgiveness. Unlike most forms of forgiveness that have been identified in the literature, sin tax seen as a modern day indulgence may ,in fact ,promote a public health policy that is both irresponsible and counterproductive. This essay will examine the link between forgiveness and sin taxes in three parts. First the nature and purposes of sin taxes will be explored. Second, the piece will consider the link between forgiveness and sin tax, and lastly it will explore whether sin taxes can be reformed in ways that are more consistent with improved public health governance.

The Transformational Dynamics of Becoming Forgiving of the Seemingly Unforgivable: A Qualitative Heuristic Study

This study was concerned with the investigation of the self- transforming nature of becoming forgiving following victimizing situations, initially felt to be beyond one's ability to forgive. How did some individuals forgive that which was seemingly unforgivable? What facilitated, what inhibited, and what was the impact of this form of forgiveness (labeled in this study as “transformative forgiveness”)? These research questions were explored in a qualitative heuristic design, mainly at the individual, intrapsychic level. The final sample consisted of 13 participants from various ethnic and spiritual backgrounds, who had forgiven seemingly unforgivable offenses and experienced significant transformation in the process.

No Future Without (Personal) Forgiveness: Reexamining the Role of Forgiveness in Transitional Justice

This article discusses the political possibilities of personal forgiveness in transitional justice. Personal forgiveness is extended by a single human victim who has been harmed by a wrongdoer. The victim forgives only that harm which has been done to him or to her. Personal forgiveness is distinguishable from three other forms of forgiveness: group forgiveness, legal forgiveness (a form of group forgiveness), and political forgiveness. In the context of transitional justice, I argue that: (1) personal forgiveness is a necessary condition for political forgiveness; (2) group forgiveness (including legal forgiveness), while not without a normative function, cannot effectuate either personal or political forgiveness, and (3) personal forgiveness requires a shared narrative framework to lead to political forgiveness. These assertions lead to two further observations. First, because the state has a normative role in its (limited) capacity to forgive on its own behalf and a practical role in its ability to spread and to transmit a shared narrative framework, the state is an important actor in political forgiveness. Second, because the primary historical example of political forgiveness in transitional justice is the South African Truth and Reconciliation Commission that unfolded within an explicitly Christian theological framework, it may be that the shared narrative framework need be religious or even Christian in nature.

Forgiveness and Public Trust

The currently received wisdom is that forgiveness is appropriate only in personal settings, between victims and wrongdoers, and that forgiveness is not only inappropriate in the public realm but usurps victims' rights and creates inequalities. This article denies these propositions and argues that community members can and ought to forgive wrongdoers, even if the victims do not. Forgiveness means risking a continuing relationship, and that is the aspect of forgiveness that must be public, not private. Nor does forgiveness undermine justice, if punishment is properly understood. Crime is a breaking of trust and an attempt to humiliate and degrade a victim. To give a criminal her due would be to humiliate and degrade the criminal and to break her trust. Yet even the most hard-nosed retributivists acknowledge that punishment must temper the crime in its rebound on the criminal. That temperance recognizes the communal ties to the criminal and is a form of forgiveness.