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A powerful and moving philosophical reflection on revenge and forgiveness in our contemporary, conflict-fuelled world. No categories |
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Forgiveness has enjoyed intense scholarly interest since the 1980s. I provide a historical overview, then identify themes in the literature, with an emphasis on those relevant to the moral psychology of forgiveness in the twenty-first century. I conclude with some attention to dual-process theories of moral reasoning in order to suggest that key debates in forgiveness are not at odds so much as they may be aligned with the different moral aims of moral and mental processes that differ in kind. (...) |
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(2010). Apocalyptic Writing, Trauma and Community in IMRE Kertész's Fateless. Angelaki: Vol. 15, The Unbearable Charm of Fragility Philosophizing in/on Eastern Europe, pp. 87-98. |
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This article examines the historical background, proliferation, and later internationalization of public declarations of forgiveness and remorse, first made in Europe a few decades after the end World War II. The author suggests that these declarations should be understood as a political practice, and bases her claim on three premises: after 1945, politicians began apologizing not only for their own crimes but mainly for those perpetrated by the communities they represented; these declarations implied a tacit acceptance of responsibility of both (...) |
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This paper is an attempt to clash the problem of forgiveness as formulated in contemporary secular and Christian ethics with Kierkegaard’s considerations concerning this issue. Kierkegaard’s thought is increasingly used in the modern debate on forgiveness. It is therefore worth investigating whether Kierkegaard’s considerations are really able to overcome in any way contemporary disputes concerning this problem or enrich our thinking in this area. The main thesis of this paper states that there is a fundamental, ontological difference between Kierkegaard’s understanding (...) |
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This article examines the development of Leszek Kolakowski's thought, in the context of changing Polish political landscape; from the early Marxist text, critical of the Catholic Church and its doctrine -- to the late books on Augustine and Pascal and sympathetic analysis of the role of religion in contemporary society. The author attempts to discover a continuity in this development; it may by found, the author argues, in Kolakowski's rationalism, understood first in opposition to religion, but later as fed on (...) |
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Discussions of forgiveness within Christian theology have tended to focus on the conditions in which forgiveness may be a moral or divine imperative for believers. With regard to Søren Kierkegaard’s theological ethics, this article explicates a radical perspective. For the Kierkegaardian Christian lover, no definitive relational break with the other (however objectionable) can occur. As Kierkegaard emphasizes in Works of Love, in a discourse which bears this sentiment as its title, “love abides.” Indeed, I illustrate how in three consecutive discourses (...) |
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Drawing on Jacques Derrida’s work, I argue that neither of the two standard accounts of forgiveness offer an adequate understanding of forgiveness. Conditional accounts insist on specifying the conditions an offender needs to satisfy in order to count as deserving of forgiveness. I argue that such accounts not only render forgiveness unintelligible (since forgiveness is intelligibly offered only to the offender qua offender), but also dissolve the ethical decision forgiveness demands of us. Unconditional accounts promise to do justice to both (...) |
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Government refusals to apologise for past wrongful practices such as slavery or the removal of indigenous children from their parents seem evidently unjust. It is surprising, then, that some ethical considerations appear to support such stances. Jacques Derrida's account of forgiveness as entirely independent of apology appears to preclude the need for official apologies. I contend that governments are obligated to apologize for past injustices because they are responsible for them and that official apologies should not involve a corresponding expectation (...) |
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The dichotomy made by Jankélévitch between excusing the ignorant and forgiving the wicked serves first as a key to analyzing Derrida's logic of forgiving the unforgivable. Fiasse shows Jankélévitch's influence on Derrida in spite of their opposite conclusions. The author highlights several limits in the literature on forgiveness caused by knowledge and wickedness being too strongly opposed to ignorance and excusing. She turns to Aristotle in order to emphasize the forgiveness of voluntary actions that are not necessarily ill-intended. She insists (...) |
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The article provides a close reading of Jean Améry’s essay, ‘Resentments’ from the perspective of temporality. Although firmly grounded in a specific historical and political context (Améry, a Holocaust survivor, reflects on the aftermath of his experiences during the war), I argue that this essay offers valuable insights into Améry’s philosophy of temporality. After establishing the context and structure of Améry’s ‘Resentments’, the article delves into a discussion of the temporal aspects found in the text: (1) Delay: the emergence of (...) No categories |
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El propósito de este artículo es el de indagar en los presupuestos conceptuales e históricos subyacentes al perdón colectivo. Dada la naturaleza híbrida – entre lo ético y lo político - de esta noción, diversos autores la han conceptualizado integrándola o bien en las prácticas de legitimación de la soberanía o, al contrario, en un espacio ético incompatible con las relaciones políticas. Ambas interpretaciones niegan la posibilidad de un perdón colectivo auténtico en el espacio público. Frente a ambas aproximaciones, reconstruiremos (...) No categories |
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As Japan marks the 75th anniversary of World War II in 2020, Prime Minister Shinzo Abe did not offer a fresh apology and maintained that future generations should not have to keep apologizing for past mistakes. This paper uses the unresolved war issue of the military comfort women system as a context to discuss what it means for political apologies to be more than mere political gestures founded on political interests and discusses what it takes to facilitate forgiveness. It will (...) No categories |
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Bu yazının temel amacı Hannah Arendt’in “kötülüğün sıradanlığı” anlayışı ile Vladimir Jankélévitch’in “ontolojik kötülük” düşüncesinin bir arada ele alınmasının kötülük sorununun anlaşılmasına katkı sağlayabileceğini göstermektir. Bu doğrultuda önce iki filozofun söz konusu kötülük anlayışları açıklanmakta, daha sonra ise Arendt’in kötülüğü fikirsizlik temelinde değerlendiren bakış açısı ile Jankélévitch’in failin niyetinin eylemden koparılamayacağını ileri süren düşüncesi arasında nasıl ve neden bir köprü kurulması gerektiği üzerinde durulmaktadır. No categories  |
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