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Bibliography: Forgiveness in Normative Ethics
  1. A. Multifaceted View Of Forgiveness (2007). 260 the Contribution of Altruistic Emotions to Health. In Stephen G. Post (ed.), Altruism and Health: Perspectives From Empirical Research. Oup Usa.score: 30.0
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  2. Alice MacLachlan (2008). Forgiveness and Moral Solidarity. In Stephen Bloch-Shulman & David White (eds.), Forgiveness: Probing the Boundaries. Inter-Disciplinary Press.score: 21.0
    The categorical denial of third-party forgiveness represents an overly individualistic approach to moral repair. Such an approach fails to acknowledge the important roles played by witnesses, bystanders, beneficiaries, and others who stand in solidarity to the primary victim and perpetrator. In this paper, I argue that the prerogative to forgive or withhold forgiveness is not universal, but neither is it restricted to victims alone. Not only can we make moral sense of some third-party acts and utterances of the (...)
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  3. Alice MacLachlan (2012). The Philosophical Controversy Over Political Forgiveness. In Paul van Tongeren, Neelke Doorn & Bas van Stokkom (eds.), Public Forgiveness in Post-Conflict Contexts. Intersentia. 37-64.score: 21.0
    The question of forgiveness in politics has attained a certain cachet. Indeed, in the fifty years since Arendt commented on the notable absence of forgiveness in the political tradition, a vast and multidisciplinary literature on the politics of apology, reparation, and reconciliation has emerged. To a novice scouring the relevant literatures, it might appear that the only discordant note in this new veritable symphony of writings on political forgiveness has been sounded by philosophers. There is a more-than-healthy (...)
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  4. Linda Radzik (2010). Moral Bystanders and the Virtue of Forgiveness. In Christopher R. Allers & Marieke Smit (eds.), Forgiveness in Perspective. Rodopi. 66--69.score: 21.0
    According to standard philosophical analyses, only victims can forgive. There are good reasons to reject this view. After all, people who are neither direct nor indirect victims of a wrong frequently feel moral anger over injustice. The choice to foreswear or overcome such moral anger is subject to most of the same sorts of considerations as victims’ choices to forgive. Furthermore, bystanders’ reactions to their experiences of moral anger often reflect either virtues or vices that are of a piece with (...)
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  5. Jonathan Jacobs (2013). Forgiveness and Perfection,”. In David Konstan Charles Grisowld (ed.), Ancient Forgiveness. Cambridge University Press.score: 21.0
    A study of the ways Maimonides and Aquinas both borrow from Aristotle and depart from him, in regard to the issue of forgiveness. The paper explicates moral-psychological issues and normative issues, connecting them to the perfectionism of the philosophical anthropology shared by the three thinkers. The theistic commitments of Maimonides and Aquinas ground important departures from Aristotle regarding the possibility of moral change and regarding moral relations between persons.
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  6. Jerome A. Miller (2009). The Trauma of Evil and the Traumatological Conception of Forgiveness. Continental Philosophy Review 42 (3):401-419.score: 18.0
    In recent years there has been widespread interest in assimilating forgiveness into a rational conception of the moral life. This project usually construes forgiveness as a way of “moving past” evil and resuming the moral narrative it disrupted. But to develop a philosophical sound conception of forgiveness, we must recognize that moral evil is world-shattering and cannot be assimilated into the moral narrative of our lives. It is not an event that happens in one’s world but to (...)
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  7. Charles L. Griswold (2007). Forgiveness: A Philosophical Exploration. Cambridge University Press.score: 18.0
    Nearly everyone has wronged another. Who among us has not longed to be forgiven? Nearly everyone has suffered the bitter injustice of wrongdoing. Who has not struggled to forgive? Charles Griswold has written the first comprehensive philosophical book on forgiveness in both its interpersonal and political contexts, as well as its relation to reconciliation. Having examined the place of forgiveness in ancient philosophy and in modern thought, he discusses what forgiveness is, what conditions the parties to it (...)
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  8. Howard McGary (2003). Achieving Democratic Equality: Forgiveness, Reconciliation, and Reparations. [REVIEW] Journal of Ethics 7 (1):93-113.score: 18.0
    This paper provides an account of reparationsin general and then presents briefly oneexplanation of why many present day AfricanAmericans believe they are entitled toreparations from the U.S. Government.This explanation should not be seen as a finaljustification, but only as an indication whythe demand for reparations for AfricanAmericans might be seen a plausible. Next, ifit is reasonable to assume that reparations toAfrican Americans are plausible, I then go onto explain why reparations might be necessaryto fill the breech that is perceived to (...)
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  9. Marc Bekoff (2004). Wild Justice and Fair Play: Cooperation, Forgiveness, and Morality in Animals. [REVIEW] Biology and Philosophy 19 (4):489-520.score: 18.0
    In this paper I argue that we can learn much about wild justice and the evolutionary origins of social morality – behaving fairly – by studying social play behavior in group-living animals, and that interdisciplinary cooperation will help immensely. In our efforts to learn more about the evolution of morality we need to broaden our comparative research to include animals other than non-human primates. If one is a good Darwinian, it is premature to claim that only humans can be empathic (...)
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  10. Jeffrey Blustein (2010). Forgiveness, Commemoration, and Restorative Justice: The Role of Moral Emotions. Metaphilosophy 41 (4):582-617.score: 18.0
    Abstract: Forgiveness of wrongdoing in response to public apology and amends making seems, on the face of it, to leave little room for the continued commemoration of wrongdoing. This rests on a misunderstanding of forgiveness, however, and we can explain why there need be no incompatibility between them. To do this, I emphasize the role of what I call nonangry negative moral emotions in constituting memories of wrongdoing. Memories so constituted can persist after forgiveness and have important (...)
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  11. Hailey Huget (2012). Forgiveness, Reconciliation, and Accountability: A Critique of Charles Griswold's Forgiveness Paradigm. Philosophia 40 (2):337-355.score: 18.0
    Abstract In this paper I analyze and critique Charles Griswold’s work Forgiveness: A Philosophical Exploration. Griswold’s theory of forgiveness is structured around the notion that human frailty, imperfection, and susceptibility to unfortunate circumstances are cornerstones of the human experience. While Griswold’s paradigm of forgiveness is compelling on the whole, I argue that this “human frailty thesis” creates unintentional and problematic consequences that undermine major goals of his paradigm. In particular, the human frailty thesis undermines Griswold’s requirement that (...)
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  12. Cam Caldwell & Rolf D. Dixon (2010). Love, Forgiveness, and Trust: Critical Values of the Modern Leader. [REVIEW] Journal of Business Ethics 93 (1):91 - 101.score: 18.0
    In a world that has become increasingly dependent upon employee ownership, commitment, and initiative, organizations need leaders who can inspire their␣employees and motivate them individually. Love, forgiveness, and trust are critical values of today’s organization leaders who are committed to maximizing value for organizations while helping organization members to become their best. We explain the importance of love, forgiveness, and trust in the modern organization and identify 10 commonalities of these virtues.
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  13. Christian Miller (2012). The Challenge to Virtue, Character, and Forgiveness From Psychology and Philosophy. Philosophia Christi 14:125-143.score: 18.0
    In several recent articles and in a forthcoming book, I have tried to articulate what I take the real challenge to virtue ethics to be from social psychology. In this article, I develop that challenge again by looking specifically at the virtue of forgiveness.
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  14. Ilsup Ahn (2010). Economy of "Invisible Debt" and Ethics of "Radical Hospitality": Toward a Paradigm Change of Hospitality From "Gift" to "Forgiveness". Journal of Religious Ethics 38 (2):243-267.score: 18.0
    The purpose of this paper is to reconstruct a Christian theology of “hospitality” through a critical reading of Jacques Derrida and Friedrich Nietzsche as well as through an in-depth biblical and theological reflection on the ethics of hospitality. Out of this reconstructive investigation, I propose a new Christian ethics of hospitality as a radical kind. As a new paradigm, this radical hospitality is distinguished from other types in that it is no longer conceived on the model of “gift”. The new (...)
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  15. Charles L. Griswold (2010). Debating Forgiveness: A Reply to My Critics. [REVIEW] Philosophia 38 (3):457-473.score: 18.0
    In this essay I offer a detailed reply to three critics (whose commentaries are included in this issue of Philosophia) of my Forgiveness: a Philosophical Exploration (Cambridge: Cambridge University Press, 2007). The topics explored include the nature and limits of forgiveness; its unconditional or conditional character; the problem of distinguishing between central and marginal cases; the analysis of political apology; and questions of philosophical methodology.
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  16. Margaret R. Holmgren (2012). Forgiveness and Retribution: Responding to Wrongdoing. Cambridge University Press.score: 18.0
    Machine generated contents note: 1. Introduction and overview; 2. The nature of forgiveness and resentment; 3. The moral analysis of the attitudes of forgiveness and resentment defined; 4. The moral analysis of the attitudes of self-forgiveness and self-condemnation; 5. Philosophical underpinnings of the basic attitudes: forgiveness, resentment, and the nature of persons; 6. Moral theory: justice and desert; 7. The public response to wrongdoing; 8. Restorative justice: the public response to wrongdoing and the process of addressing (...)
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  17. Michele Moody-Adams (2010). Reply to Griswold, Forgiveness: A Philosophical Exploration. [REVIEW] Philosophia 38 (3):429-437.score: 18.0
    This paper replies to the account of forgiveness developed in Griswold’s Forgiveness: A Philosophical Exploration. It defends the idea that “unilateral” forgiveness is the paradigm case of the virtue of forgiveness, rejecting Griswold’s claims that forgiveness is essentially a “dyadic” virtue, and that reconciliation of the wronged party with the wrongdoer is a defining element of forgiveness. Forgiveness is fundamentally a matter of being reconciled to the persistence of human wrongdoing, as expressed in (...)
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  18. Howard Wettstein (2010). Forgiveness and Moral Reckoning. Philosophia 38 (3):445-455.score: 18.0
    Charles Griswold’s seminal work, Forgiveness, is the focus of the present essay. Following Griswold, I distinguish the relevant virtue of character from something that is more like an act or process. The paper discusses a number of hesitations I have about Griswold’s analysis, at the level both of detail and of underlying conception.
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  19. Edith Wyschogrod (2006). Repentance and Forgiveness: The Undoing of Time. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):157 - 168.score: 18.0
    Mass death resulting from war, starvation, and disease as well as the vicissitudes of extreme poverty and enforced sexual servitude are recognizably pandemic ills of the contemporary world. In light of their magnitude, are repentance, regret for the harms inflicted upon others or oneself, and forgiveness, proferring the erasure of the guilt of those who have inflicted these harms, rendered nugatory? Jacques Derrida claims that forgiveness is intrinsically rather than circumstantially or historically impossible. Forgiveness, trapped in a (...)
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  20. Eve Garrard (2002). Forgiveness and the Holocaust. Ethical Theory and Moral Practice 5 (2):147-165.score: 18.0
    This paper considers whether we have any reason to forgive the perpetrators of the most terrible atrocities, such as the Holocaust. On the face of it, we do not have reason to forgive in such cases. But on examination, the principal arguments against forgiveness do not turn out to be persuasive. Two considerations in favour of forgiveness are canvassed: the presence of rational agency in the perpetrators, and the common human nature which they share with us. It is (...)
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  21. Adam Morton (2010). Central and Marginal Forgiveness: Comments on Charles Griswold's Forgiveness; a Philosophical Exploration. Philosophia 38 (3):439-444.score: 18.0
    I discuss Charles Griswold’s Forgiveness, arguing that he classifies as marginal many cases that we normally count as forgiveness. Moreover the phenomenon that he calls “forgiveness at its best” may include some awful aspects of human nature. Nevertheless, there are central and important aspects of the concept that are captured by his discussion.
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  22. Glen Pettigrove (2008). The Dilemma of Divine Forgiveness. Religious Studies 44 (4):457-464.score: 18.0
    The dilemma of divine forgiveness suggests it is unreasonable to be comforted by the thought that God forgives acts that injure human victims. A plausible response to the dilemma suggests that the comfort derives from the belief that God’s forgiveness releases the wrongdoer from punishment for her misdeed. This response is shown to be flawed. A more adequate response is then developed out of the connection between forgiveness and reconciliation.
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  23. Brandon Warmke (2013). Two Arguments Against the Punishment-Forbearance Account of Forgiveness. Philosophical Studies 165 (3):915-920.score: 18.0
    One account of forgiveness claims that to forgive is to forbear punishment. Call this the Punishment-Forbearance Account of forgiveness. In this paper I argue that forbearing punishment is neither necessary nor sufficient for forgiveness.
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  24. Linda Radzik (2011). Hampton on Forgiveness. APA Newsletter on Philosophy and Law 10 (2):1-6.score: 18.0
    This essay argues that the theory of forgiveness that Jean Hampton presents in FORGIVENESS AND MERCY has been misunderstood and undervalued. By placing the impersonal reactive attitudes at the center of her account of forgiveness, Hampton offers a valuable alternative to the standard view.
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  25. Anca Gheaus (2010). Is Unconditional Forgiveness Ever Good? In Pamela Sue Anderson (ed.), New Topics in Feminist Philosophy of Religion: Resistance, Religion and Ethical-Political Relations.score: 18.0
    Forgiveness is a compelling Christian ideal. By contrast, to many philosophers it is not clear that forgiveness should be endorsed as a moral requirement; some argue that unconditional forgiveness is morally wrong. Those who are required to exercise forgiveness can feel that their own dignity and moral worthiness is diminished by such requirement if insignificant recognition was given to the harms they suffered as victims. This is particularly significant when thinking about women’s lives. Forgiveness and (...)
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  26. Leo Zaibert (2012). On Forgiveness and the Deliberate Refusal to Punish: Reiterating the Differences. Journal of Moral Philosophy 9 (1):103-113.score: 18.0
    In a recent article in this journal Brandon Warmke argues against my account of forgiveness. I here offer answers to his objections, and suggest ways in which I think he has misinterpreted my views. This exchange with Warmke also gives me the opportunity to insist on my general thesis that it is advisable to study punishment and forgiveness together. It is precisely the conceptual proximity of these two phenomena which make my account of forgiveness uncommon, and which (...)
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  27. Anthony Bash (2007). Forgiveness and Christian Ethics. Cambridge University Press.score: 18.0
    What does it mean to forgive? The answer is widely assumed to be self-evident but critical analysis quickly reveals the complexities of the subject. Forgiveness has traditionally been the preserve of Christian theology, though in the last half century - and at an accelerating pace - psychologists, lawyers, politicians and moral philosophers have all been making an important contribution to questions about and our understanding of the subject. Anthony Bash offers a vigorous restatement of the Christian view of (...) in critical dialogue with those both within and without the Christian tradition. Forgiveness is a much more complicated subject than many theologians recognize. Bash explores the relevance of the theoretical discussion of the topic to recent events such as the Truth and Reconciliation Commission in South Africa, post-Holocaust trials, the aftermath of 9/11 and July 7 and various high-profile criminal cases. (shrink)
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  28. Alice MacLachlan (2009). Practicing Imperfect Forgiveness. In Lisa Tessman (ed.), Feminist Ethics and Social and Political Philosophy: Theorizing the Non-Ideal. Springer. 185--204.score: 18.0
    Forgiveness is typically regarded as a good thing - even a virtue - but acts of forgiveness can vary widely in value, depending on their context and motivation. Faced with this variation, philosophers have tended to reinforce everyday concepts of forgiveness with strict sets of conditions, creating ideals or paradigms of forgiveness. These are meant to distinguish good or praiseworthy instances of forgiveness from problematic instances and, in particular, to protect the self-respect of would-be forgivers. (...)
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  29. Glen Pettigrove (2004). Unapologetic Forgiveness. American Philosophical Quarterly 41 (3):187 - 204.score: 18.0
    The paper responds to those who argue that it is morally objectionable to forgive the unapologetic. I argue that it is both possible and permissible to forgive the unapologetic. Along the way the analysis sheds light on the relationship between forgiveness and trust, condonation, self-respect, punishment, justice and apology.
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  30. Andrew Kelley (2013). Jankélévitch and Gusdorf on Forgiveness of Oneself. Sophia 52 (1):159-184.score: 18.0
    In this article, I examine the issue of forgiveness of oneself by looking at the writings of two postwar French philosophers: Georges Gusdorf and Vladimir Jankélévitch. Gusdorf believes that forgiving oneself is necessary for being able to forgive others. On the other hand, Jankélévitch sees no possibility of forgiveness for oneself and for similar reasons is very suspicious of traditional views of the role accorded to repenting and penitence. In short, the main view that separates the thinkers is, (...)
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  31. María Del Rosario González Martín, Martiño Rodríguez González & Gonzalo Génova Fuster (2011). Forgiveness in Marriage: Healing or Chronicity. A Dialog Between a Philosophical and a Psychotherapeutic Understanding. [REVIEW] Human Studies 34 (4):431-449.score: 18.0
    Based on experience in marriage counseling and contributions made by philosophy of phenomenology and psychology, we have carried out an in-depth analysis of the forgiveness process in the marriage relationship. Philosophy of phenomenology allows to define the conceptual framework of the marriage relationship and its essential features, which gives the therapist a reference to guide the therapeutical process. The description of the process is enriched with contributions of Psychology and particularly Systemic Family Theories. We have identified a number of (...)
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  32. Stephen Ingram (2013). The Prudential Value of Forgiveness. Philosophia 41 (4):1069-1078.score: 18.0
    Most philosophers who discuss the value of forgiveness concentrate on its moral value. This paper focuses on the prudential value of forgiveness, which has been surprisingly neglected by moral philosophers. I suggest that this may be because part of the concept of forgiveness involves the forgiver being motivated by moral rather than prudential considerations. But this does not justify neglecting the prudential value of forgiveness, which is important even though forgivers should not be prudentially motivated. (...) helps satisfy interests arising from the need for co-operation in such areas as epistemic life, where humans are interdependent. Forgiveness can restore epistemic relationships, and this has the prudential value of helping agents navigate their way through their environment. While the prudential value of forgiveness may be supplementary to its moral value, it would be a mistake to ignore this area of the debate. Exploring the prudential value of forgiveness enriches our understanding of the role that this practice plays in human life, and may contribute to explaining the origin of forgiveness. (shrink)
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  33. Maria Miceli & Cristiano Castelfranchi (2011). Forgiveness: A Cognitive-Motivational Anatomy. Journal for the Theory of Social Behaviour 41 (3):260-290.score: 18.0
    This work aims to identify the constituents of forgiveness in terms of the forgiver's beliefs and motivating goals. After addressing the antecedents of forgiveness—a perceived wrong—and distinguishing the notion of mere harm from that of offense, we describe the victim's typical retributive reactions—revenge and resentment—and discuss their advantages and disadvantages. Then we focus on the forgiver's mind-set, pointing to the relationship between forgiveness and acceptance of the wrong, addressing the forgiver's motivating goals, and discussing both their self-interested (...)
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  34. András Szigeti (2014). Focusing Forgiveness. Journal of Value Inquiry 48 (2):217-234.score: 18.0
    IntroductionIt is clear that forgiveness is closely related to emotions. Bishop Butler’s “forswearing of resentment” is still the definition most philosophical works on the subject take as their point of departure. Some others disagree but usually only insofar as they focus on another reactive emotion – e.g., moral hatred, disappointment, anger – which we overcome when we forgive.More specifically, according to Roberts the emotion we overcome in forgiveness is anger, see Robert C. Roberts, “Forgivingness,” American Philosophical Quarterly 32 (...)
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  35. Oliver Hallich (2013). Can the Paradox of Forgiveness Be Dissolved? Ethical Theory and Moral Practice 16 (5):999-1017.score: 18.0
    The “paradox of forgiveness” can be described as follows: Forgiving, unlike forgetting, is tied to reasons. It is a response to considerations that lead us to think that we ought to forgive. On the other hand, acts of forgiveness, unlike excuses, are responses to instances of culpable wrongdoing. If, however, the wrongdoing is culpable, there is (or seems to be) no reason to forgive it. So two mutually exclusive theses about forgiveness both seem to be equally warranted: (...)
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  36. Owen Ware (2014). Forgiveness and Respect for Persons. American Philosophical Quarterly 51 (3).score: 18.0
    The concept of respect for persons is often rejected as a basis for understanding forgiveness. As many have argued, to hold your offender responsible for her actions is to respect her as a person; but this kind of respect is more likely to sustain, rather than dissolve, your resentment toward her (Garrard & McNaughton 2003; 2011; Allais 2008). I seek to defend an alternative view in this paper. To forgive, on my account, involves ceasing to identify your offender with (...)
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  37. Michael E. Palanski (2012). Forgiveness and Reconciliation in the Workplace: A Multi-Level Perspective and Research Agenda. [REVIEW] Journal of Business Ethics 109 (3):275-287.score: 18.0
    Forgiveness and reconciliation have been shown to be beneficial alternatives to revenge as responses to an interpersonal offense in the workplace. Prior research on these topics, however, is often narrow in scope, focusing on only the victim. Moreover, existing research is often unclear about the relationship between forgiveness and reconciliation. In response, this article proposes a conceptual framework of forgiveness, reconciliation, and their respective antecedents which is both multi-level and interdisciplinary. This framework is used to review the (...)
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  38. Jesse Couenhoven (2013). The Possibilities of Forgiveness. Journal of Religious Ethics 41 (3):377-381.score: 18.0
    Perhaps the best way to challenge anodyne popular conceptions of forgiveness is to highlight the ways in which “forgiveness,” like “justice” and “freedom,” is a rich and deeply contested term that relies for its content on divergent convictions about who we are and who we should seek to be. The essays in this focus issue articulate some of the many possibilities for practicing and thinking about forgiveness.
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  39. Daniel Philpott (2013). The Justice of Forgiveness. Journal of Religious Ethics 41 (3):400-416.score: 18.0
    Over the past generation, forgiveness has entered the political sphere in countries all over the globe that are addressing the past injustices of war, dictatorship, genocide, and the maltreatment of native peoples. Among the international community, however, the practice is controversial, criticized as unjust for burdening victims and foregoing deserved punishment. This essay argues that forgiveness is not contrary to justice but rather reflective of it if justice means restoration of right relationship, a concept embedded in the scriptures (...)
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  40. Brandon Warmke (forthcoming). The Economic Model of Forgiveness. Pacific Philosophical Quarterly.score: 18.0
    It is sometimes claimed that forgiveness involves the cancellation of a moral debt. This way of speaking about forgiveness exploits an analogy between moral forgiveness and economic debt-cancellation. Call the view that moral forgiveness is like economic debt-cancellation the Economic Model of Forgiveness. In this paper I articulate and motivate the model, defend it against some recent objections, and pose a new puzzle for this way of thinking about forgiveness.
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  41. Mohammed Abu‐Nimer & Ilham Nasser (2013). Forgiveness in The Arab and Islamic Contexts. Journal of Religious Ethics 41 (3):474-494.score: 18.0
    This essay explores the current and historical meaning of forgiveness in Arab and Islamic cultural and religious contexts. It also hopes to encourage further empirical research on this understudied topic in both religious and peacebuilding studies. In addition to the perceived meaning of forgiveness in an Arab Islamic context, this essay examines the links between forgiveness and reconciliation. Relying on religious sources including the Qur'an and Hadith, as well as certain events in Islamic history, the essay identifies (...)
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  42. Anthony Bash (2013). Did Jesus Discover Forgiveness? Journal of Religious Ethics 41 (3):382-399.score: 18.0
    This essay explores Hannah Arendt's claim that Jesus was the “discoverer” of forgiveness. It assesses Charles Griswold's view that person-to-person forgiveness is in evidence in Greek culture and practice before Jesus. The essay refines Griswold's view and suggests that person-to-person forgiveness is a cultural universal. The essay makes observations about the significance of the different words that denote person-to-person forgiveness; it also explores the implications of reading the New Testament writings on person-to-person forgiveness in the (...)
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  43. Glen Pettigrove (2007). Forgiveness and Interpretation. Journal of Religious Ethics 35 (3):429 - 452.score: 18.0
    This paper explores the relationship between our interpretations of another's actions and our readiness to forgive. It begins by articulating an account of forgiveness drawn from the New Testament. It then employs the work of Schleiermacher, Dilthey, and Gadamer to investigate ways in which our interpretations of an act or agent can promote or prevent such forgiveness. It concludes with a discussion of some ethical restrictions that may pertain to the interpretation of actions or agents as opposed to (...)
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  44. Glen Pettigrove (2012). Forgiveness Without God? Journal of Religious Ethics 40 (3):518-544.score: 18.0
    Of the many forgiveness-related questions that she takes up in her novels, the one with which Iris Murdoch wrestles most often is the question, “Is forgiveness possible without God?” The aim of this essay is to show, in the first instance, why the question Murdoch persistently raises is a question worth asking. Alongside this primary aim stands a secondary one, which is to consider how one might glean moral insights from the Christian tradition even if one does not (...)
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  45. Margaret Urban Walker (2013). Third Parties and the Social Scaffolding of Forgiveness. Journal of Religious Ethics 41 (3):495-512.score: 18.0
    It is widely accepted that only the victim of a wrong can forgive that wrong. Several philosophers have recently defended “third-party forgiveness,” the scenario in which A, who is not the victim of a wrong in any sense, forgives B for a wrong B did to C. Focusing on Glen Pettigrove's argument for third-party forgiveness, I will defend the victim's unique standing to forgive, by appealing to the fact that in forgiving, victims must absorb severe and inescapable costs (...)
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  46. Michalinos Zembylas (2011). Mourning and Forgiveness as Sites of Reconciliation Pedagogies. Journal of Bioethical Inquiry 8 (3):257-265.score: 18.0
    This paper explores mourning and forgiveness not simply as sources of existential, political, or emotional meaning, but primarily as possible sites of reconciliation pedagogies . Reconciliation pedagogies are public and school pedagogical practices that examine how certain ideas can enrich our thinking and action toward reconciliation—not through a moralistic agenda but through an approach that views such ideas both constructively and critically. Mourning and forgiveness may constitute valuable points of departure for reconciliation pedagogies, if common pain is acknowledged (...)
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  47. María del Rosario González Martín, Martiño Rodríguez González & Gonzalo Génova Fuster (2011). Forgiveness in Marriage: Healing or Chronicity. A Dialog Between a Philosophical and a Psychotherapeutic Understanding. [REVIEW] Human Studies 34 (4):431 - 449.score: 18.0
    Based on experience in marriage counseling and contributions made by philosophy of phenomenology and psychology, we have carried out an in-depth analysis of the forgiveness process in the marriage relationship. Philosophy of phenomenology allows to define the conceptual framework of the marriage relationship and its essential features, which gives the therapist a reference to guide the therapeutical process. The description of the process is enriched with contributions of Psychology and particularly Systemic Family Theories. We have identified a number of (...)
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  48. Glen Pettigrove & Nigel Parsons (2010). Palestinian Political Forgiveness. Social Theory and Practice 36 (4):661-688.score: 18.0
    It is often suggested that the resolution of the Israel-Palestine conflict will require forgiveness on the part of both Palestinians and Israelis. This paper looks at what such forgiveness might involve for one party to the conflict. It begins by offering an account of political forgiveness in which both collective actions and collective emotions play a significant role. It then explores whether there is a collective Palestinian agent capable of forgiving as well as whether it would be (...)
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  49. Donald W. Shriver (1995). An Ethic for Enemies: Forgiveness in Politics. Oxford University Press.score: 18.0
    Our century has witnessed violence on an unprecedented scale, in wars that have torn deep into the fabric of national and international life. And as we can see in the recent strife in Bosnia, genocide in Rwanda, and the ongoing struggle to control nuclear weaponry, ancient enmities continue to threaten the lives of masses of human beings. As never before, the question is urgent and practical: How can nations--or ethnic groups, or races--after long, bitter struggles, learn to live side by (...)
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  50. Christel Fricke (ed.) (2011). The Ethics of Forgiveness: A Collection of Essays. Routledge.score: 18.0
    We are often pressed to forgive or in need of forgiveness: Wrongdoing is common. Even after a perpetrator has been taken to court and punished, forgiveness still has a role to play. How should a victim and a perpetrator relate to each other outside the courtroom, and how should others relate to them? Communicating about forgiveness is particularly urgent in cases of civil war and crimes against humanity inside a community where, if there were no forgiveness, (...)
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