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  1. Official Apologies as Reparations for Dirty Hands.Christina Nick - forthcoming - Journal of Social Philosophy.
    The problem of dirty hands is, roughly speaking, concerned with situations in which an agent is faced with a choice between two evils so that, no matter what they do, they will have to violate something of important moral value. Theorists have been primarily concerned with dirty hands choices arising in politics because they are thought to be particularly frequent and pressing in this sphere. Much of the subsequent discussion in the literature has focused on the impact that such choices (...)
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  • Can we Bridge AI’s responsibility gap at Will?Maximilian Kiener - forthcoming - Ethical Theory and Moral Practice:1-19.
    Artificial intelligence increasingly executes tasks that previously only humans could do, such as drive a car, fight in war, or perform a medical operation. However, as the very best AI systems tend to be the least controllable and the least transparent, some scholars argued that humans can no longer be morally responsible for some of the AI-caused outcomes, which would then result in a responsibility gap. In this paper, I assume, for the sake of argument, that at least some of (...)
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  • The Oxford Handbook of Philosophy and Race.Naomi Zack (ed.) - 2017 - New York, USA: Oxford University Press USA.
    The Oxford Handbook of Philosophy and Race provides up-to-date explanation and analyses by leading scholars of contemporary issues in African American philosophy and philosophy of race. These original essays encompass the major topics and approaches in this emerging philosophical subfield that supports demographic inclusion and diversity while at the same time strengthening the conceptual arsenal of social and political philosophy. Over the course of the volume's ten topic-based sections, ideas about race held by Locke, Hume, Kant, Hegel, and Nietzsche are (...)
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  • Beyond Harm: Toward Justice, Healing and Peace.Derek R. Brookes - 2019 - Sydney NSW, Australia: Relational Approaches.
    This book looks at what it means to be wronged, and why we react to wrongdoing in ways that can cause us more suffering and pain. An alternative approach called 'restorative justice' is proposed as a safe and effective way of avoiding these reactions whilst honouring our values and our common humanity.
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  • Reasonable Responses: The Thought of Trudy Govier.Hundleby Catherine (ed.) - 2017 - Windsor: University of Windsor.
    This tribute to the breadth and influence of Trudy Govier’s philosophical work begins with her early scholarship in argumentation theory, paying special attention to its pedagogical expression. Most people first encounter Trudy Govier’s work and many people only encounter it through her textbooks, especially A Practical Study of Argument, published in many editions. In addition to the work on argumentation that has continued throughout her career, much of Govier’s later work addresses social philosophy and the problems of trust and response (...)
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  • Reasoning Like a State: Integration and the Limits of State Regret.Cindy Holder - 2014 - In Mihaela Mihai & Mathias Thaler (eds.), The Uses and Abuses of Apology. pp. 203-219.
    Are there wrongs for which states cannot apologise? In this chapter, I argue that the answer is 'Yes'. I begin with the simple observation that reasoning as a state official requires a conception of what officials do, and so a conception of what is - and is not - properly undertaken on behalf of the state. To act as an official, then, requires a theory of what happens in a well functioning state: it requires a 'normative theory of the state. (...)
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  • Apologies.Luc Bovens - 2008 - Proceedings of the Aristotelian Society 108 (1pt3):219-239.
    There is a cognitive, an affective, a conative, and an attitudinal component to a genuine apology. In discussing these components, I address the following questions. Might apologies be due for non-culpable actions? Might apologies be due for choices in moral dilemmas? What is the link between sympathy, remorse and making amends? Is it meaningful for resilient akratics to apologize? How much moral renewal is required when one apologizes? Why should apologies be offered in a humble manner? And is there some (...)
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  • Official Apologies in the Aftermath of Political Violence.Ernesto Verdeja - 2010 - Metaphilosophy 41 (4):563-581.
    Abstract: This article examines the uses of official apologies for massive human rights abuses in the context of democratic transitions. It sketches a normative model of apologies, highlighting how they serve to provide some moral and practical redress for past wrongs. It discusses a number of contributions apologies can make, including publicly confirming the status of victims as moral agents, fostering public reexamination and deliberation about social norms, and promoting critical understandings of history that undermine apologist historical accounts. The article (...)
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  • Taking the Sincerity Out of Saying Sorry: Restorative Justice as Ritual.Christopher Bennett - 2006 - Journal of Applied Philosophy 23 (2):127–143.
  • On the Possibility of Corporate Apologies.Andrew I. Cohen & Jennifer A. Samp - 2013 - Journal of Moral Philosophy 10 (6):741-762.
    This paper argues against an individualist challenge to the possibility of corporate apologies. According to this challenge, corporations always and only act through their members; thus they are not the sorts of entities that can apologize. Consequently there can be no corporate apologies. Against this challenge, this paper argues that even if corporate acts can be analyzed as acts by individuals within certain relationships, there can still be corporate apologies. This paper offers a noneliminative individualist account of such apologies. The (...)
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  • Sorry if! On Conditional Apologies.Peter Baumann - 2021 - Ethical Theory and Moral Practice 24 (5):1079-1090.
    Usually, apologies are made by using non-conditional utterances: “I apologize for ruining your evening!” Very little, if any, attention has been given so far to conditional apologies which typically use utterances such as “If I have ruined your evening, I apologize!” This paper argues that such conditional utterances can constitute genuine apologies and play important moral roles in situations of uncertainty. It also proposes a closer analysis of such conditional apologies and contrasts them with unconditional apologies.
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  • Restorative Justice and Reparations.Margaret Urban Walker - 2006 - Journal of Social Philosophy 37 (3):377–395.
  • Blame After Forgiveness.Maura Priest - 2016 - Ethical Theory and Moral Practice 19 (3):619-633.
    When a wrongdoing occurs, victims, barring special circumstance, can aptly forgive their wrongdoers, receive apologies, and be paid reparations. It is also uncontroversial, in the usual circumstances, that wronged parties can aptly blame their wrongdoer. But controversy arises when we consider blame from third-parties after the victim has forgiven. At times it seems that wronged parties can make blame inapt through forgiveness. If third parties blame anyway, it often appears the victim is justified in protesting. “But I forgave him!” In (...)
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  • Compensation as Moral Repair and as Moral Justification for Risks.Madeleine Hayenhjelm - 2019 - Ethics, Politics, and Society 2 (1):33-63.
    Can compensation repair the moral harm of a previous wrongful act? On the one hand, some define the very function of compensation as one of restoring the moral balance. On the other hand, the dominant view on compensation is that it is insufficient to fully repair moral harm unless accompanied by an act of punishment or apology. In this paper, I seek to investigate the maximal potential of compensation. Central to my argument is a distinction between apologetic compensation and non-apologetic (...)
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  • The Good, the Bad, and the Blameworthy.Neil Levy - 2005 - Journal of Ethics and Social Philosophy 1 (2):1-16.
    Accounts of moral responsibility can be divided into those that claim that attributability of an act, omission, or attitude to an agent is sufficient for responsibility for it, and those which hold that responsibility depends crucially on choice. I argue that accounts of the first, attributionist, kind fail to make room for the relatively stringent epistemic conditions upon moral responsibility, and that therefore an account of the second, volitionist, kind ought to be preferred. I examine the various arguments advanced on (...)
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  • Forgiveness, Finitude, Apology and Acknowledgment.Daniel Mano & Gough Jim - unknown
    We argue for a particular conception of forgiveness with the following characteristics: forgiveness as transactional, elective and conditional. Initiating the process requires forgiveness to be extended to the wrongdoer but not at the expense of forgetting, excusing, or condoning the wrong. The offer of the apology shifts the control or power from the wrongdoer to the victim who may initiate the conditional decision which may culminate in the repairing of the damaged relationship. A wrong may not be simply a perpetration (...)
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  • Government Apologies to Indigenous Peoples.Alice MacLachlan - 2013 - In C. Allen Speight & Alice MacLachlan (eds.), Justice, Responsibility and Reconciliation in the Wake of Conflict. Springer. pp. 183-204.
    In this paper, I explore how theorists might navigate a course between the twin dangers of piety and excess cynicism when thinking critically about state apologies, by focusing on two government apologies to indigenous peoples: namely, those made by the Australian and Canadian Prime Ministers in 2008. Both apologies are notable for several reasons: they were both issued by heads of government, and spoken on record within the space of government: the national parliaments of both countries. Furthermore, in each case, (...)
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  • Thinking About Forgiveness.Douglas Stewart - forthcoming - Journal of Thought.
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  • “I’M Sorry, Flower”: Socializing Apology, Relationships, and Empathy in Japan.Matthew Burdelski - 2013 - Pragmatics and Society 4 (1):54-81.
    Apologies have long been considered an important social action in many languages for dealing with frictions of everyday interaction and restoring interpersonal harmony in response to an offense. Although there has been an increasing amount of research on apologies in non-Western languages, little research involves children. Japan is an interesting case in which to examine apologies. In particular, Japan has been called a “culture of apology“ in the sense that speakers often `apologize' (ayamaru) in a wide range of communicative contexts. (...)
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  • Political Forgiveness. [REVIEW]Trudy Govier - 2004 - Dialogue 43 (2):380-386.
  • The Asymmetry Between Apology and Forgiveness.Marguerite La Caze - 2006 - Contemporary Political Theory 5 (4):447-468.
    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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  • Black Christ and Cross-Roads Jesus for White South African Christians.Wilhelm J. Verwoerd - 2020 - HTS Theological Studies 76 (3).
    A significant factor undermining real racial reconciliation in post-1994 South Africa is widespread resistance to shared historical responsibility amongst South Africans racialised as white. In response to the need for localised ‘white work’, this article aims to contribute to the uprooting of white denialism, specifically amongst Afrikaans-speaking Christians from Reformed backgrounds. The point of entry is two underexplored, challenging, contextualised crucifixion paintings, namely, Black Christ and Cross-Roads Jesus. Drawing on critical whiteness studies, extensive local and international experience as a ‘participatory’ (...)
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  • The Problem of Coercion in State Apologies.Jackson Kushner - unknown
    I argue that state apologies face a distinctive normative challenge. The reason for this is that when states apologize for their transgressions, they tend to implicate their citizens as morally responsible. However, because citizens are coerced into supporting state activities through taxation, I argue that their responsibility is mitigated. Citizens do not support state transgressions in the same way that private investors support corporate transgressions. Consequently, state apologies have a distinctive difficulty performing one of the core normative functions of apologies (...)
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  • Forgiveness and Reconciliation in Transitional Justice Practices.Neelke Doorn - 2008 - Ethical Perspectives 15 (3):381-398.
    In the last decades, the notions of forgiveness and reconciliation have been applied more and more in the public sphere. This paper claims that forgiveness in transitional justice practices is often difficult if not impossible to achieve, and that it could generate counterproductive processes. It is unclear what ‘collective forgiveness’ is, if it is a realistic concept at all. The expectation of forgiveness seems to generate much resistance, even when former oppressors take up responsibility or show regret. Often past-sensibilities are (...)
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  • A List of Trudy Govier's Publications.J. Anthony Blair & Ralph H. Johnson - 2013 - Informal Logic 33 (2):332-341.
    The Editors thank Ken Peacock for his assistance.
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  • The Truth and Reconciliation Commission and Gender: The Testimony of Mrs Konile Revisited.Sandiswa L. Kobe - 2017 - Hts Theological Studies 73 (3).
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