Journal of Religious Ethics 41 (3):495-512 (2013)

Abstract
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 of distinctive kinds, a plight that third parties do not share. There are, nonetheless, significant, even essential, roles played by third parties in making forgiveness possible, reasonable, or valuable for victims of serious wrongs. I take a closer look at the links between victims, wrongdoers, resentment, and forgiveness in showing why the victim alone can forgive
Keywords norms  victims  resentment  forgiveness  reactive attitudes  wrongdoers
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DOI 10.1111/jore.12026
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References found in this work BETA

Nicomachean Ethics.H. Aristotle & Rackham - 1968 - Harvard University Press.
Freedom and Resentment.Peter Strawson - 1962 - Proceedings of the British Academy 48:187-211.
Freedom and Resentment.Peter Strawson - 2003 - In Gary Watson (ed.), Free Will. Oxford University Press.

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Citations of this work BETA

Forgiveness and Moral Repair.Kathryn J. Norlock - 2022 - In Manuel Vargas & John M. Doris (eds.), The Oxford Handbook of Moral Psychology. Oxford: Oxford University Press.
God’s Standing to Forgive.Brandon Warmke - 2017 - Faith and Philosophy 34 (4):381-402.
With or Without Repentance: A Buddhist Take on Forgiveness.Kent Lin - 2021 - Ethical Perspectives 28 (3):263-285.
Forgiveness and the Significance of Wrongs.Stefan Riedener - 2022 - Journal of Ethics and Social Philosophy 21 (1).

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