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An Ethic for Enemies: Forgiveness in Politics

Oxford University Press (1995)

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  1. Forgiveness and Interpretation.Glen Pettigrove - 2007 - Journal of Religious Ethics 35 (3):429-452.
    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 utterances and (...)
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  • William Ames's Calvinist Ambiguity Over Freedom of Conscience.James Calvin Davis - 2005 - Journal of Religious Ethics 33 (2):333 - 355.
    Reformed Christianity's qualified embrace of freedom of conscience is per- haps best represented by William Ames (1576-1633). This essay explores Ames's interpretation of conscience, his understanding of its relationship to natural law, Scripture, and civil authority, and his vacillation on the sub- ject of conscientious freedom. By rooting his interpretation of conscience in natural law, Ames provided a foundation for conscience as an authority whose convictions are binding and worthy of some civil respect and free- dom. At the same time, (...)
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  • Forgiveness: A Cognitive-Motivational Anatomy.Maria Miceli & Cristiano Castelfranchi - 2011 - Journal for the Theory of Social Behaviour 41 (3):260-290.
    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 and altruistic implications. (...)
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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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  • Teaching About/for Ambivalent Forgiveness in Troubled Societies.Michalinos Zembylas - 2012 - Ethics and Education 7 (1):19 - 32.
    In this article, the author argues that it would be valuable to look into less paradigmatic manifestations of forgiveness in schools, that is, pedagogical approaches that acknowledge the complexity of forgiveness in socio-political contexts ? namely, how forgiveness might be ambivalent, intermingled with both positive and negative emotions, and concerned with the standpoints of both the victim who offers forgiveness and the perpetrator who seeks forgiveness. The meaning and value of ambivalent forgiveness is presented through an extended reflection on a (...)
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  • Forgiveness in Context.Molly Andrews - 2000 - Journal of Moral Education 29 (1):75-86.
    This article compares Enright's cognitive-developmental model of forgiveness (Enright et al., 1989, 1991, 1992, 1994) with a model of forgiveness based on communication between the wronged and the wrongdoer. While unilateral forgiveness is unconditional and is a process which happens wholly within the person who has suffered an injustice, negotiated forgiveness requires of the wrongdoer (1) confession; (2) ownership; and (3) repentance for their actions. Unilateral forgiveness is built upon the principle of identity; in contrast, negotiated forgiveness begins with, and (...)
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  • Healing Multiculturalism: Middle-Ground Liberal Forgiveness in a Diverse Public Realm.Monica Mookherjee - 2016 - Philosophia 44 (4):1057-1078.
    This article examines debates about political forgiveness in liberal, pluralist societies. Although the concept of forgiveness is not usually taken up by liberals, I outline a plausible conception by exploring two recent approaches. The first, ‘unattached articulation’, concept requires no real emotional change on the forgiver’s part, but rather a form of civic restraint. In contrast, the second version highlights a strong form of empathy for perpetrators. In spite of their advantages, each concept proves too extreme. The problems are revealed (...)
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  • The ten Commandments Perspective on Power and Authority in Organizations.Abbas J. Ali, Robert C. Camp & Manton Gibbs - 2000 - Journal of Business Ethics 26 (4):351 - 361.
    Power and authority in terms of the Ten Commandments (TCs) are discussed. The paper reviews the TCs in Christianity, Judaism, and Islam. The treatment and basis for power and authority in each religion are clarified. Implications of power and authority using the perspective of the TCs are provided. The paper suggests that in today's business environment people tend to be selective in identifying only with certain elements of the TCs that fit their interest and that the TCs should be viewed (...)
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  • Unilateral Forgiveness and the Task of Reconciliation.Jeremy Watkins - 2015 - Res Publica 21 (1):19-42.
    Although forgiveness is often taken to bear a close connection to the value of reconciliation, there is a good deal of scepticism about its role in situations where there is no consensus on the moral complexion of the past and no admission of guilt on the part of the perpetrator. This scepticism is typically rooted in the claims that forgiveness without perpetrator acknowledgement aggravates the risk of recidivism; yields a substandard and morally compromised form of political accommodation; and comes across (...)
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  • Empathetic Repair After Mass Trauma: When Vengeance is Arrested.Pumla Gobodo-Madikizela - 2008 - European Journal of Social Theory 11 (3):331-350.
    This article explores the phenomenon of empathy and examines its manifestation in the context of encounters between victims/survivors of gross human rights violations and perpetrators who are perceived by victims/survivors as showing signs of remorse. The article considers the factors that mediate the development of empathy through, on the one hand, the examination of the external dynamics of victim-perpetrator encounters, and on the other, the analysis of the intrapsychic dynamics of these encounters. The article argues that the defining elements of (...)
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  • Time's Place.Joan Tronto - 2003 - Feminist Theory 4 (2):119-138.
    Spatial metaphors abound in feminist theory. The modest goal of this paper is to reassert the importance of temporal dimensions in thought for feminist thinking. In order to establish this general claim, several kinds of current thinking about time that are problematic for feminists are explored. First, the postmodern compression of time and space is considered from the standpoint of the changes it brings in the nature of care. Second, the privileging of the future over the past is considered in (...)
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  • Subtracting Insult From Injury: Addressing Cultural Expectations in the Disclosure of Medical Error.N. Berlinger - 2005 - Journal of Medical Ethics 31 (2):106-108.
    Next SectionThis article proposes that knowledge of cultural expectations concerning ethical responses to unintentional harm can help students and physicians better to understand patients’ distress when physicians fail to disclose, apologise for, and make amends for harmful medical errors. While not universal, the Judeo-Christian traditions of confession, repentance, and forgiveness inform the cultural expectations of many individuals within secular western societies. Physicians’ professional obligations concerning truth telling reflect these expectations and are inclusive of the disclosure of medical error, while physicians (...)
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  • Confessing the Faith: Reasoning in Tradition.Nicholas Adams - 2004 - In Stanley Hauerwas & Samuel Wells (eds.), The Blackwell Companion to Christian Ethics. Blackwell. pp. 209.
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  • The Philosophical Controversy Over Political Forgiveness.Alice MacLachlan - 2012 - In Paul van Tongeren, Neelke Doorn & Bas van Stokkom (eds.), Public Forgiveness in Post-Conflict Contexts. Intersentia. pp. 37-64.
    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 cynicism directed at (...)
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  • No Future Without (Personal) Forgiveness: Reexamining the Role of Forgiveness in Transitional Justice. [REVIEW]John D. Inazu - 2009 - Human Rights Review 10 (3):309-326.
    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 (...)
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  • The Distinctive Character of Buddhist Forgiveness and Reconciliation.S. J. Noel Sheth - 2017 - Annals of the University of Bucharest - Philosophy Series 66 (1).
    In this article, I intend to bring out the distinctive features of Buddhist forgiveness and reconciliation, springing from the specific spirituality and the underlying worldview of living Buddhism in India and Asia. While there are similarities in forgiveness and reconciliation between Christianity and Buddhism, there are many distinctions arising from the divergent world-views not only of Christianity but also of Theravada and Mahayana. These differences are found not only with regard to the presuppositions, but also in reference to the motivation (...)
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  • Mourning and Forgiveness as Sites of Reconciliation Pedagogies.Michalinos Zembylas - 2011 - Journal of Bioethical Inquiry 8 (3):257-265.
    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 as an (...)
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  • Sharing Peace: Discipline and Trust.Paul J. Wadell - 2004 - In Stanley Hauerwas & Samuel Wells (eds.), The Blackwell Companion to Christian Ethics. Blackwell. pp. 289.
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  • A Different Kind of Justice: Dealing with Human Rights Violations in Transitional Societies.David Little - 1999 - Ethics and International Affairs 13:65–80.
    In "transitional societies" like South Africa and Bosnia, which are currently moving from authoritarianism, and often violent repression, to democracy, questions arise about the appropriate way to deal with serious human rights offenders.
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  • Receiving Forgiveness as Moral Education: A Theoretical Analysis and Initial Empirical Investigation.Elizabeth A. Gassin - 1998 - Journal of Moral Education 27 (1):71-87.
    Abstract The importance of forgiveness is being recognised increasingly in psychological and educational circles. However, most work to date has focused on the experience of offering forgiveness to another. This article represents a theoretical and empirical analysis of the much?neglected experience of accepting another's forgiveness. Most previous theorising suggests the outcomes of receiving forgiveness are positive, but research in related areas implies that this might not always be the case. Quantitative and qualitative data in this article suggest that the effects (...)
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  • Investigating the Place of Forgiveness Within the Positive Youth Development Paradigm.John Klatt & Robert Enright - 2009 - Journal of Moral Education 38 (1):35-52.
    This article examines the place of forgiveness within the Positive Youth Development paradigm. We suggest knowledge of forgiveness can be advanced by understanding it from a developmental perspective. We review research indicating that forgiveness can contribute to positive developmental outcomes during adolescence and we explore theoretical relationships between forgiveness and three important components of the PYD perspective: the development of a moral identity, developmental assets and adolescents as co-producers of their development. These particular PYD concepts are discussed because of their (...)
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  • Moral Compromise, Civic Friendship, and Political Reconciliation.Simon Căbulea May - 2011 - Critical Review of International Social and Political Philosophy 14 (5):581-602.
    Instrumentalism about moral compromise in politics appears inconsistent with accepting both the existence of non-instrumental or principled reasons for moral compromise in close personal friendships and a rich ideal of civic friendship. Using a robust conception of political reconciliation during democratic transitions as an example of civic friendship, I argue that all three claims are compatible. Spouses have principled reasons for compromise because they commit to sharing responsibility for their joint success as partners in life, and not because their relationship (...)
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