Power Of Forgiveness Research Articles

Tourists and artificial intelligence-LLM interaction: the power of forgiveness

ABSTRACT Artificial intelligence large language models (AI-LLMs) can become valuable travel advisors but often suffer from hallucinations that can diminish consumers’ confidence in their results. This study explores the relationship between tourists and AI large language model interactions by analyzing how (i) attachment-aversion affects the motivational strength for using AI large language models as travel advisors and (ii) the moderation role of forgiveness in the relationship between the symbolic benefits consumers get from using those AI advisors and the attachment-aversion relationship. A sample of 451 participants in a Qualtrics survey was used to test the conceptual proposed framework. Findings reveal the important role of enriching the self and enticing the self in shaping attachment-aversion relationships. Forgiveness strengthens the relationship between enriching the self (symbolic benefits) and attachment-aversion. This research can guide managers in using its findings to develop customised AI-LLMs that foster engaging dialogues with travellers, enhance feelings of attachment, and forgive any potential missteps throughout the relationship.

Kesejahteraan psikologis pada remaja dengan orangtua bercerai: Dapatkah ditingkatkan dengan pelatihan memaafkan?

Divorce has many negative impacts on teenagers, such as low psychological well-being caused by negative emotions that arise as a result of parents' divorce. This study aims to determine the effectiveness of forgiveness training to improve psychological well-being in adolescents with divorced parents. This study uses the quasi-experimental design Pretest-Posttest Control Group with Follow-up Design. The study subjects were 12 adolescents with divorced parents, consisting of 4 males and 8 females, with a male psychological well-being score in the medium-low category. Subjects were divided into 2 groups randomly, consisting of 6 subjects in the experimental group and 6 subjects in the control group. The experimental group was given intervention in the form of forgiveness training for 3 meetings and the control group was given a video on the power of forgiveness after the research was complete. Data collection was carried out using the Psychological Well-being Scale (α – 0,919) and the Forgiveness Scale (α = 0,886). The data analysis method used is the Independent Sample T-test and Paired Sample T-test. Based on these results, it can be interpreted that training to forgive can improve the psychological well-being of adolescents with divorced parents.

Responding to wrong doing

ABSTRACT I argue that educators, by introducing young people to various ways of responding to wrongdoing, help prepare them for the task of acting in and taking responsibility for the world. I begin by (a) introducing Hannah Arendt’s understanding of the world, the characteristics of action as unpredictable, boundless and irreversible, i.e. the frailty of human affairs. I then move to (b) what Arendt calls the ‘power of forgiveness.’ Forgiving is an action, and as such is free and unpredictable. Moreover, (c) forgiving concerns the person not the deed. To understand the implications of this, I introduce Arendt’s understanding of being a person in distinction to being merely human. I then ask whether all deeds are forgivable, which brings me to (d) the new crime against humanity. Finally, I ask (e) whether one can be reconciled to acts, such as genocide and whether solidarity with the wrongdoer is possible.

The power of forgiveness in a broken world: An understanding of forgiveness in Ephesians

South Africans live in a broken country where hatred leads to violence and destroys the relationships between people. The pertinent question here is: Is forgiveness between South Africans possible? This article is an attempt to understand ‘forgiveness’ in Ephesians, and to discuss the power of such forgiveness in a violent and broken South Africa. Ephesians 4:23 demands a change in the people’s mindset in order to be able to, inter alia, be kind and compassionate when they forgive each other (Eph 4:32). This forgiveness means to take control as a believer and to use one’s power as a Christian to forgive because God forgave us. We need to be the initiators of the transaction. Forgiveness is a ‘means for imitating God’, for ‘carrying out God’s plan’, and ‘enhancing one’s relationship’ with God. Forgiveness will restore relations; it is a gift to oneself and to others, to society, to one’s country. Ephesians advises to no longer rehearse and re-think the memories of pain, to stop harbouring and nursing grudges, to stop playing the victim and perpetuating negative emotions associated with this rehearsing, and to break people’s commitment to remain angry.Contribution: Ephesians aims to persuade believers that forgiveness is a choice to imitate God. Forgiveness is an act out of grace, kindness, and compassion.

Faith Narrative and Ethical Practice in the Literacy Field

What is the intersection between being a person of faith and a literacy teacher? How do educators experience literacy instruction when trying to connect their faith and practice? Using the lens of researchers Clandinin and Connelly (2000) these questions were explored from the perspective and experience of one of the co-authors. Three themes of Christian pedagogy emerged from the results of this narrative inquiry: the power of words, the power of forgiveness, and the power of voice.

Forgiveness and Reconciliation

ABSTRACT I argue that forgiveness is openness to reconciliation with the wrongdoer with respect to the wrongdoing. A victim is open to reconciliation with the wrongdoer with respect to the wrongdoing in virtue of having attitudes and intentions toward the wrongdoer that would reconcile them with respect to the wrongdoing, if the wrongdoer’s attitudes and intentions are what they should be. This view’s main advantage is that, unlike its rivals, it explains the power of forgiveness to effect reconciliation with a repentant wrongdoer. Further, this view reveals and accounts for a previously unnoticed aspect of forgiveness—namely, that we can forgive on different relationship levels (for instance, we can forgive a friend as a friend or as a person). Finally, this view explains the appeal of its rivals by explaining the features that these other views take to constitute forgiveness.

Tribute, hope and reconciliation

This article represents a trilogy of tribute to and by Jürgen Moltmann on 05 and 06 April 2017 during the centenary celebrations of the Faculty of Theology at the University of Pretoria and the conferment of an honorary doctorate to Moltmann. The first tribute to Prof. Moltmann is an address from the General Secretary, World Council of Churches, Geneva, Switzerland, Rev. Dr Olav Fykse Tveit. In this he honours Professor Moltmann’s prophetic reflection on how theology can bring the living God we all believe in to the world today, so that human beings and the entire creation can experience the fullness of life that God promised to us all. The second tribute is authored by Klaus Nürnberger, in which he reflects on Moltmann’s legacy for South Africans. The second part is Prof. Moltmann’s acceptance speech at the graduation ceremony on 06 April when he addressed the new graduandi and their families and friends at the Rembrandt Hall, University of Pretoria. He inspires the newly graduandi by saying: ‘In the end – there is a beginning. Young men and women, let your hope arise. We have so much of sick and dying hope around us. There is resignation. There is the arrogance of the powerful, and there is the apathy of powerless. Drop arrogance and learn to listen to others. Get out of apathy and lift up your head and raise your voices. Break out of indifference and get involved. Life is so beautiful’. The last section echoes Moltmann’s lifelong emphasis on the living power of hope and focuses on the power of forgiveness to mend broken relationships. This is not an easy task, and where it is up to humanity, utterly impossible to cross the divides the human condition can create. Moltmann focuses on how the reconciliation of Christ with humanity creates bridges for humanity to reconcile with one another. Reconciliation restores relationships and opens a ‘gateway’ to the future. In this way, Moltmann highlighted the theme of the centenary celebration of the Faculty of Theology of the University of Pretoria.

The Power of Forgiveness

Forgiveness plays an important role in the maintenance of interpersonal relationships. We argue that although victims who forgive relinquish their right to punish their transgressors and consequently sacrifice punishment-based power, forgiving transgressors increases how much power victims feel that they possess over their transgressors. Across five studies, those who forgave their transgressors reported having more power over their transgressors than did those who did not forgive their transgressors. Victims’ beliefs that forgiveness signaled that they had moved beyond the transgression and had taken control of the transgression’s resolution mediated the link between forgiveness and power. Furthermore, forgiveness did not reliably alter transgressors’ perceptions of how much power victims held over them. These findings contribute to the extant literature on forgiveness by identifying an unexplored benefit of forgiving one’s transgressor - a perceived sense of power over one’s transgressor.

The Blood of Jesus in revival theology and the contemporary Church with particular reference to the East African Revival and Roy Hession

One of the most common phrases heard in testimony, preaching, and song during the East African Revival (EAR) was the phrase ‘The Blood of Jesus Christ’. Taken from a rich biblical heritage, this phrase encapsulates a wide range of ideas concerning the work of the cross and the power of forgiveness in a believer's life. Whilst, as will be noted, the use of The Blood has been common to many revivals, this article examines especially the theology behind this phrase by looking at the most prominent of the EAR authors – Roy Hession. It investigates seven different applications of The Blood in a believer's life: The Blood as a testament that sin is forgiven, The Blood as cleansing the conscience, The Blood as victory over despair, The Blood as the remover of shame, The Blood as washing away sin, The Blood as the gateway of the Holy Spirit, and finally The Blood as the source of true fellowship. The theology of The Blood has a long history of use in the Church but it also comes with difficulties. To this end the article will investigate the legitimacy of the practice often found in Africa and some Pentecostal circles of invoking The Blood as protection against the demonic. The article closes by considering the reasons why speaking of The Blood in church can be uncomfortable yet is paradoxically of vital importance to revival.

Finding the Way Home: The Emergence of a Servant-Leader through the Power of Forgiveness

Finding the Way Home: The Emergence of a Servant-Leader through the Power of Forgiveness

The Truth and Reconciliation Commission proved to be a healing force in South Africa. What lessons are there in South Africa's experience about the power of forgiveness?

The Truth and Reconciliation Commission proved to be a healing force in South Africa. What lessons are there in South Africa's experience about the power of forgiveness?

Gratitude, Greed, and Grace in The Robber Bridegroom : Eudora Welty’s Intricate American Parable

In The Robber Bridegroom, Eudora Welty combines characters and motifs from several folk and fairy tales in the proverbial American melting pot to form a new creation that is both comic romance and serious parable, profoundly illuminating the perennial conflict between good and evil, grace and greed. The deceptively simple appearance of this intricately designed work mirrors the dual identity of the robber bridegroom, Jamie Lockhart. Through ingenious use of symbolism and suggestive allusions, Welty subtly develops moral and psychological dimensions in characters who at first glance may seem no more than fairytale stereotypes. As in Shakespeare’s romantic comedies, the action of The Robber Bridegroom moves from a relatively civilized society into a green world, a mysterious place where the complications of the plot are first intensified and then unraveled, resulting in permanent effects within the more conventional society. Similarly, the happy conclusion is made possible because of the heroine’s courage, forgiveness, and love. 1 Welty carefully selects and arranges assorted details from her various sources in order to help convey themes concerning the far-reaching consequences of a single action, the power of forgiveness, the difficulty of breaking away from a destructive lifestyle, and the value of love in contrast with material possessions. The myth of Cupid and Psyche, its variant “Beauty and the Beast,” and the Grimm’s tale also called “The Robber Bridegroom” are the most obvious ancestors of Welty’s novella, but Grimm’s “Cinderella,” “Snow White,” “The Brave Little Tailor,” “The Fisherman and His Wife,” and “The Little Goode-Girl” are also alluded to. Equally relevant yet overlooked as possible sources are the ballads “Tam Lin” and “The Gypsy Laddie,” whose heroines, as we shall see, have much in common with Rosamond of The Robber Bridegroom. The legendary keelboatman Mike Fink, the Harm bandits of Mississippi’s early history, and a tribe of displaced Indians are unexpectedly blended with ingredients from European folklore into a distinctively American concoction that paradoxically retains the flavor of a traditional fairy tale.

The Power of Forgiveness and Promise

The present situation of Hannah Arendt study shows increasingly elaborate and diverse aspects. However, I think that there is common understanding about her originality. That is her effort to treat each human birth as an invocation of new beginning to the world and fix this “Birth” on the central category of her political thinking. The aim of this study is to clarify the center position of Arendt's thought by surveying The Human Condition which is one of her major works. From three keywords (World Alienation, Life, Action), to begin with, we find out where she had an awareness of the issues, especially Christianity involved. Secondly, we argue about her analysis of the Totalitarianism, from which her new keyword “irresponsible co-responsibilities” emerged. Then we conclude from our consideration that the today's significance of Arendt's thought consists in her vantage point of viewing Christianity.

Power of forgiveness

Nursing: December 2007 - Volume 37 - Issue 12 - p 28 doi: 10.1097/01.NURSE.0000302534.42012.04

The Atrocity Paradigm and the Concept of Forgiveness

In this article I discuss Claudia Card's treatment of war rape in relation to her discussion of the victim's moral power of forgiveness. I argue that her analysis of the victim's power to withhold forgiveness overlooks the paradoxical structure of witnessing, which implies that there is an ungraspable dimension of atrocity. In relation to this ungraspable element, the proposal that victims of atrocity have the power to either offer or withhold forgiveness may have little relevance.

Micah 7:8-20: An apt conclusion to the book of Micah

It is argued in this article that Micah 7:8-20 forms an apt conclusion to the book of Micah. As was the case with Micah 1, the concluding section also focusses on Yahweh and his dealings with the people of the earth. There is a universal tendency to be detected in this section as well. An important aspect to notice is the liturgical nature of chapters six and seven, especially 7:8-20. There is a vagueness, almost a timelessness, imbuing this section. This could be intended allowing later generations of believers to apply these words to their own circumstances. With Micah 7:8-20 as the concluding section of the book, one is left with a sense of well-roundedness, of completeness. The collection of oracles attributed to Micah in general has a sombre tone. For this very reason Micah 7:8-20 seems to change the mood. It breathes hope into a negative atmosphere of judgment. It ends with a strong emphasis on the power of Yahweh, the power of forgiveness.

Kings, Poets, and the Power of Forgiveness, 1642–1660

Previous articleNext article No AccessOriginal ArticleKings, Poets, and the Power of Forgiveness, 1642–1660ANDREW SHIFFLETTANDREW SHIFFLETTUNIVERSITY OF SOUTH CAROLINA Search for more articles by this author UNIVERSITY OF SOUTH CAROLINAPDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by English Literary Renaissance Volume 33, Number 1Winter 2003 Published in association with the Arthur F. Kinney Center for Interdisciplinary Renaissance Studies Article DOIhttps://doi.org/10.1111/1475-6757.00021 Views: 28Total views on this site PDF download Crossref reports no articles citing this article.

Calista and the "Equal Empire" of Her "Sacred Sex"

Calista and the "Equal Empire" of Her "Sacred Sex" J. M. ARM1STEAD If we look at Rowe's The Fair Penitent from the viewpoint of Chris­ tian doctrine, as Douglas Canfield has so usefully done in his recent book, we must, I think, come out with a reading very like his: the play is a dramatic essay on the power of forgiveness.1 And if we look at it with genre uppermost in our minds, then we can hardly dispute Frank Kearful's conclusion that it is an early attempt "to fuse the nat­ uralism of domestic tragedy and the patheticism of 'sentimental' tragedy with a new didacticism."2 It is only when we keep Calista central to our response, as most critics have always found themselves irresistibly doing, that major difficulties of interpretation arise. Canfield knows he is in the minority when he argues that Calista fully and effectively repents. The prevailing view, in the eighteenth cen­ tury and now, was concisely stated by Samuel Johnson in his "Life of Rowe"; Calista "shows no evident signs of repentance, but may be reasonably suspected of feeling pain from detection rather than from guilt, and expresses more shame than sorrow, and more rage than shame."3 Lately, Annibel Jenkins and Richard Dammers have differed as to the reality of Calista's penitence even as they have agreed that, in Dammers' words, "Calista embodies tragic destruction caused by the unreasonable domination of women by men."4 The most recent readings that I know of, those by Janet Aikins and Jean Hagstrum, shift the emphasis from this social dilemma to the contours of Calis­ ta's feelings—Aikins finding that "Rowe is interested in examining 173 174 / ARMISTEAD the condition of a person in a hopeless situation, not in effecting change in the society that renders such a situation hopeless," Hagstrum con­ centrating on what he calls the "substructural movement of the play" that pivots on Calista's death wish.5 These recent interpretations are not fundamentally wrong, that is, unfaithful to the dynamics of the play itself, but they remain partial so long as they fail to account for the deep integrity of Calista's pro­ test against moral conventions. By examining the literary contexts of that protest we can see that her penitence, though real, does not in­ volve a capitulation to the moral values embodied in her father. What Aikins reads as psychic torment can then be understood as an an­ guished search for a language and moral code to explain and legiti­ mize unorthodox behavior, and what Hagstrum sees as her death wish can be found giving way to the invocation of a higher law. This higher law is heavenly, even Christian, but is understood only by those who can share Calista's vision of an "equal empire" of her "sa­ cred sex," and it is not operative in the social forms which Sciolto currently "fathers" and which Horatio and Lothario enforce in their antithetical ways. Thus, to some extent Dr. Johnson saw true: while penitence and forgiveness may calm, they cannot cure Calista's "rage," for it springs only secondarily from a sense of the specific sins of individuals, including herself. Its primary source is her tragic recog­ nition, persistent to the play's end, that the dominant institutions and social rituals, albeit supervised by pious men and designed to secure society from mankind's imperfections, cannot fulfill her own most profound, most "soulful" needs. So the play is very much about psychic torment, the "melancholy . . . woes" of "private" persons trying to socialize and sanctify their fallen natures (Prologue, 1. 16).6 The extent to which they are tragi­ cally unsuccessful in doing so is accented by the pervasive shipwreck imagery. Sciolto feels that Calista has "rashly ventured in a stormy sea" (5.1.249). Horatio thinks that Altamont has been "wrecked upon the faithless shore" of his bride (3.1.261). Lothario gives in to a "storm of passion" (4.1.81), but Calista welcomes a different storm that will sink her to the peaceful ocean floor (4.1.133-39). Lavinia, having twice endured the shipwreck of her fortunes, fancies herself a "helpless wanderer" (3.1...