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1

REMARKS ON FORGIVENESS AND RECONCILIATION (Przebaczenie a pojednanie - kilka uwag)

100%
Krajewski S.
Przegląd Filozoficzno-Literacki
|
2010
|
vol. 9
|
issue 3(28)
431-439
EN
It is claimed that forgiveness is a necessary condition of genuine reconciliation. Generally, forgiveness requires repentance. If no repentance is required, the guilty person is treated lightly, as if she was not adult. According to the Jewish tradition, there is no possibility of forgiving in the name of someone else. This tradition also insists that the person who was harmed must forgive when faced with a sincere request to forgive. All the difficulties connected to the process of penitence, forgiveness, and reconciliation become especially hard and intense when related to the mass murder of Jews during World War II.
2

ZMIERENIE NIE JE ODPUSTENIE CHVÁLA ODPUSTENIA

80%
Sucharek P.
Filozofia (Philosophy)
|
2017
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vol. 72
|
issue 6
417 – 428
EN
Contrary to reconciliation forgiveness in modern sense appears in philosophy in the context of „German guilt“ relatively lately, namely as late as at the end of the second half of the 20th century. It is perhaps due to this relative novelty that the two are arbitrarily mistaken one with another or understood as mutually dependent. In addition to a briefly outlined historical context we focus on unveiling the essential differences between reconciliation and forgiveness. Metaphorically speaking, the forgiveness requires face-to-face relationship with the other, while reconciliation settles for walking side by side. While forgiveness represents a radical event, the reconciliation cannot deny its cunning dialectical origin. Thus the praise of forgiveness is the praise of that special, paradoxical and probably even still not conferred gift so desperately expected by modern humans.
3

ODPUSTENIE V POLITIKE: REALITA ALEBO ILÚZIA?

80%
Smreková D.
Filozofia (Philosophy)
|
2020
|
vol. 75
|
issue 7
596 – 611
EN
There are opposing views on the question of whether forgiveness makes sense as a political act. The main focus of the study is the debate about forgiveness among francophone philosophers. Some authors agree with the idea of transferring forgiveness to the domain of politics, while others have a hesitant or even negative attitude. The aim of the article is to examine the main arguments for and against each position and to find out which of the opposing views provides stronger arguments, or whether there is another defensible alternative. A key point in the dispute over forgiveness in politics is the question whether forgiveness can be used as a strategic political tool. At the same time, maintain its meaning, its moral value. With regard to the resolution of this dispute, the author of the article questions the possibility of mixing two different levels: the political-legal level (to which “the politics of forgiveness” is linked) and the ethical level, which is the actual domain of forgiveness as a non-political and non-legal relationship. According to the author, thinking about forgiveness as a political tool is based on wrong reasoning. It presupposes the possibility of playing on two tables at the same time: pursuing the collective, political purpose of forgiveness, and at the same time wanting to preserve its character as a personal relationship between the offended and the offender, the victim, and the perpetrator. The author defends the view that forgiveness cannot be politically institutionalized or confused with terms belonging to the political-legal domain (such as political reconciliation or amnesty) unless its meaning is devalued.
4

THE SPACE OF HOSPITALITY AND IDEAS OF FORGIVENESS: MODERN DISCUSSIONS

80%
Ikaunieks A.
Humanities and Social Sciences: Latvia
|
2008
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issue 2(55)
96-107
EN
Until now neither individual countries nor international organizations have managed to find an appropriate solution to problems related to the increasing number of immigrants and reception of these migrants in different countries. One of the philosophers who has grappled with this problem is Jacques Derrida. The author analyses in details Derrida's attitude towards hospitality and forgiveness from the point of view that Latvia should also be ready to face such problems in the near future when the quality of life here will approximate (or even exceed) the living standards in the most developed countries. The author concludes that only a hospitable, family-like environment for Latvian people and for immigrants, who already live in Latvia can serve as the basis for a long-term strategy for creating a hospitable environment for other immigrants.
5

KDE ZAČÍNA A KDE KONČÍ SVET ODPUSTENIA?

80%
Smreková D.
Filozofia (Philosophy)
|
2007
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vol. 62
|
issue 8
696-703
EN
The paper aims at a closer view at the most important aspects of somewhat radical, but enlightening response of J. Derrida (1930-2004) to V. Jankelevich's (1903-1985) approach to the problem of forgiveness, articulated as related to the exemption from the statue of limitations, concerning the crimes against humanity. The authoress focuses on two topics in the core of this polemics, the first one being the relationship between the exemption from the statue of limitations and the unforgivable, the second one being the roles of the conditioned and the unconditioned in the idea of forgiveness. Through the analysis of the fundamental assertions in Derrida's 'Pardonner: l'impardonnable et l'imprescriptible' and by confronting them with the ideas in Jankelevich's 'L'imprescriptible' the authoress comes to the following conclusion: The acceptance of forgiveness in its original meaning of a generous, but a rare gesture, independent of ulterior motives, should not hide the incurable evil present behind this gesture. Thus the evil can not turn banal and the moral duty of memory is still preserved.
6

EMPATHY AND HUMILITY AS PREDICTORS OF FORGIVENESS TOWARDS ONE’S PARTNER AND RELATIONSHIP SATISFACTION IN YOUNG ADULTS

80%
Fupšová T., Záhorcová L.
Studia Psychologica
|
2022
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vol. 64
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issue 3
243 – 255
EN
The study examines whether empathy and humility (both as individual characteristics and partner’s perceived characteristics) are predictors of forgiveness towards one’s partner and relationship satisfaction in young adults. The sample consisted of 226 young adults (M = 23.3; SD = 2.38). Participants completed the following battery: Empathic Concern and Perspective Taking Scale from the IRI, subscales Global Humility and Superiority from the RHS, the TRIM-18, Required Conditions for Forgiveness, and the RAS. The open-ended question concerned the conditions under which participants forgive their partner. Hierarchical regression analysis showed that conditions for forgiveness explained 7.6% of the variance in forgiveness toward one’s partner, while empathy and humility explained an additional 13.8% of that variance. The individual’s perspective-taking and their partner’s perceived empathy positively predicted forgiveness towards one’s partner, and perceived partner’s superiority predicted negatively. The multiple regression analysis showed that empathy, humility, and forgiveness towards one’s partner explain 43.4% of the variance in relationship satisfaction, (F(9, 216) = 20.13, p < .001). The strongest negative predictor of relationship satisfaction was partner’s superiority and the strongest positive predictor was forgiveness towards one’s partner. Forgiveness towards one’s partner and partner’s perceived empathy and humility seem to play an important role in relationship satisfaction.
7

INSTITUTIONS AND DECLARATIONS (REMARKS ON ROBERT PILAT'S 'ONTOLOGY OF RECONCILIATION') (Instytucje i deklaracje (uwagi do artykulu Roberta Pilata 'Ontologia pojednania'))

80%
Wigura K.
Przegląd Filozoficzno-Literacki
|
2010
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vol. 9
|
issue 2(27)
351-358
EN
The paper contains remarks concerning Robert Pilat's paper 'The Ontology of Reconciliation', mainly on the concepts of reconciliation's effectiveness and the difference between the notions of forgiveness and reconciliation. The main claim of the paper is that it is impossible to transfer the notion of forgiveness directly from the sphere of individuals into the sphere of politics. In the first part, the authoress claims that we can only analyze reconciliation's effectiveness in the context of political, and not moral action. In the second part, the authoress claims that it is reconciliation and not forgiveness that supports good relations between states with a difficult mutual past.
8

BETWEEN DIPLOMACY AND MORALITY: DECLARATIONS OF FORGIVENESS IN POLITICS AFTER 1945 (Miedzy dyplomacja a moralnoscia. Deklaracje przebaczenia w polityce po 1945 roku)

80%
Wigura K.
Przegląd Filozoficzno-Literacki
|
2010
|
vol. 9
|
issue 3(28)
425-429
EN
According to the authoress, modern declarations of forgiveness and repentance are based on two assumptions: assumption of the collective responsibility, and assumption of the continuity of the national community. She argues for the claim that these declarations, these assumptions notwithstanding, are not contradictory with the liberal state but are complementary to it. She identifies, at the same time, numerous moral problems that follow from accepting this claim.
9

PEACE - FORGIVENESS - RECONCILIATION. PAUL VI AND JOHN PAUL II (Pokój - przebaczenie - pojednanie. Pawel VI i Jan Pawel II)

80%
Nowak M.
Przegląd Filozoficzno-Literacki
|
2010
|
vol. 9
|
issue 3(28)
441-451
EN
In papal addresses published on the occasion of the International Day of Peace, one can find many inspiring thoughts concerning the problems of peace, forgiveness, and reconciliation. The thoughts of the popes Paul VI and John Paul II are interesting insofar as it is far from stereotypes. The addresses relate not only to the political, but also to the problems of everyday life. Peace is not a static reality but demands development. Reconciliation is not equivalent to rejection of justice and truth, but it is its fulfillment.
10

RECONCILIATION AND FUTURE GOODS (Pojednanie i dobra przyszle)

80%
Pilat R.
Przegląd Filozoficzno-Literacki
|
2010
|
vol. 9
|
issue 3(28)
409-423
EN
In this article the author is continuing reflections presented in his previous paper on the subject 'Ontologia pojednania' (Ontology of Reconciliation), 'Przeglad Filozoficzno-Literacki' 2007, nr 2(17), p. 245-256. He hopes to have considerably improved his argument now as a result of justified criticism leveled by Karolina Wigura. She objects to the author's considering forgiveness as a necessary condition of reconciliation. This view, she rightly claims, does not account for situations in which the wrong is unforgivable and the communities search for a new beginning nevertheless. Following Hannah Arend's remarks to this effect, Karolina Wigura puts emphasis on reconciliatory political gestures that have the power of bringing about a new beginning despite unsatisfactory moral basis. In the author's revised interpretation, he is trying to link reconciliation more to the future than to the past. He continues to claim that in its very core, reconciliation is based on a certain kind of promise, but this promise is based on perception of future goods and not on relieving the burden of the past. His departure point this time are empirical data (obtained from different surveys in Poland) which show that people are more future oriented if they perceive their own past as containing a considerable amount of freedom and choice. He argues that for reconciliation to succeed the perception of open future must in a sense permeate one's past. Only on this condition one's future is capable of absorbing promises and brings the reconciliation. We have to see our past as a field of possibilities that are still (at least in part) valid as possibilities. This is a prerequisite of reconciliation in both individual and political realm.
11

SENZITIVITA VOČI NESPRAVODLIVOSTI VO VZŤAHU K ODPUSTENIU V PARTNERSKÝCH VZŤAHOCH

70%
Rovenská D., Kozmová S.
Človek a spoločnosť. Internetový časopis pre pôvodné teoretické a výskumné štúdie z oblasti spoločenských vied
|
2016
|
vol. 19
|
issue 3
-
EN
Justice judgments could depend on relatively stable individual differences in attitudes, beliefs, and personality factors. For example, individuals can differ consistently across time and situations in how easily they perceive procedures or distributions as unfair (Schmitt & Dörfel, 1999). In other words, people can differ in justice sensitivity. Many studies on justice sensitivity mentioned thus far have measured this construct from a victim’s perspective. In the area of social justice research, numerous studies have shown that a considerable amount of variation in people’s reactions is due to justice-related dispositions such as justice sensitivity and victim’s perspective. As Schmitt et al. (2005) argued, justice sensitivity from a victim’s perspective represents a mixture of genuine concern for justice along with intolerance regarding its violation as well as a strong motive for self-protection. Besides, factor as a gender could be also significant, because of its effect on tendency to forgive injustice. The literature indicates that females are more forgiving than males. This may be a result of gender role socialization. Men are typically encouraged to suppress most emotions, except for aggressive ones, while on the other hand, women are expected to respond to offenses with understanding, compassion, and empathy (Gault & Sabini, 2000). The aim of this contribution was to examine relations between justice sensitivity from a victim’s perspective and forgiveness. 130 respondents (67 women and 63 men) with the average age of 22.35 years (SD = 1.83) answered the questions measuring victim sensitivity by Justice Sensitivity Inventory (Schmitt et al., 2010) and individual dispositional forgiveness (person´s tendency to forgive (1) him/herself; (2) other people, and (3) situation) by Heartland Forgiveness Scale (Thompson et al., 2005). The results showed significant gender differences in tendency to forgive (t(128) = -4.055; p <0.001). Generally, women were more forgiving than men (M(women) = 4.14, SD = 0.53; M(men) = 3.88, SD = 0.36). Furthermore, justice sensitivity from a victim’s perspective was in a relation with forgiveness. Specifically, significant negative relationship between justice sensitivity from a victim’s perspective and tendency to forgive other people was shown among men (r = -0.586; p < 0.001). Significant negative relationship between justice sensitivity from a victim’s perspective and tendency to forgive herself (r = -0.289; p = 0.018) and tendency to forgive other people (r = -0.370; p < 0.001) was shown among women.
12

Interpersonalne konsekwencje wybaczenia: Kiedy wybaczenie nie jest mile widziane?

70%
Gruszecka E., Piotrowski J.
Psychologia Społeczna
|
2010
|
vol. 5
|
issue 4(15)
316-329
EN
Participants were led to believe that they have made a mistake which has thwarted experimenter's work. The experimenter has forgiven them, or he has not, and asked them or not for a favor. In the first study, participants who experienced forgiveness only ("pure" forgiveness condition) liked the experimenter more than participants who experienced forgiveness along with the request for a favor. Similar pattern of results was revealed when participant evaluated the experimenter's competence, intention to be in contact with him, and the study in general. The second study only partially replicated the described results. In this study, participants' mood was also assessed. Under conditions of "pure" forgiveness, participants mood increased, and under conditions of "conditional" forgiveness it decreased. Results of both studies suggest that condi-tions of pure forgiveness and conditions of lack of forgiveness associated with the possibility to redress the wrongdoing are emotionally equivalent (equally positive) and different from the condition of lack of forgiveness associated with no chance to redress the wrongdoing.
13

Przesłanie dotyczące grzechu i nawrócenia w Dziejach Apostolskich

61%
Adamczyk D.
Rocznik Teologii Katolickiej
|
2012
|
vol. 11
23-34
EN
The message of sin and repentance is one of the crucial themes of the second part of Luke’s work. The author stresses Israel’s guilt and the gravity of every sin. Using the case of Ananias and Sapphira he emphasizes the fact that sins are punished. That is why Peter in his speeches points the necessity of repentance and penance and exhorts people to be baptised ‘in the name of Jesus Christ for the forgiveness of sins’ (Acts 2, 38). Giving up sin is the precondition for forgiveness, which is stated in the fragment on Simon in Acts 8, 18-24.
14

P. RICŒUR O VINE A ODPUSTENÍ

61%
Smreková D.
Filozofia (Philosophy)
|
2013
|
vol. 68
|
issue 9
766 – 778
EN
The paper deals with Ricœur’s conception of forgiveness as related to guilt, which he articulated mainly in his “Memory, history, forgetting”. Forgiveness is paradoxical in itself: while related to something shameful, unjustifiable that one cannot forget, it also, according to Ricœur, gives one an opportunity to forgive. We forgive regardless of our feeling of being offended or humiliated, consequently the act of forgiving is grounded in something transcending mere exchange of forgiveness asked and forgiveness expressed. In his polemics with Jankélévich and Derrida concerning the unconditioned, resp. conditioned character of forgiveness Ricœur tries to decode its ground. The paper tries to shed light on what it means to forgive and why the guilt, even when forgiven, is still remembered, though not in its burdensome and paralyzing form.
15

SLOVAK VALIDATION OF THE TRANSGRESSION-RELATED INTERPERSONAL MOTIVATION INVENTORY (TRIM-18)

61%
Záhorcová L., Dočkal V.
Studia Psychologica
|
2022
|
vol. 64
|
issue 4
390 - 404
EN
The goal of this study was to validate the Transgression-Related Interpersonal Motivation Inventory (TRIM- 18) on the Slovak population. One non-functional item had to be excluded from the Slovak version of the TRIM-18, so it is referred to as TRIM-17. The scale was verified on a representative group of adults in the productive age bracket of 18-65 years (n = 1209). The three-factor structure of the scale was corroborated. The interrelated factors of avoidance and revenge correlate negatively with the factor of benevolence. All three subscales show sufficient internal consistency (ω = .77 – .94 in different groups), and the total score has reliability of ω = .94 – .96. The validity of the questionnaire was corroborated by criterion validity (high correlations with other forgiveness scales) and construct validation (convergence with satisfaction with life and happiness, and divergence with anxiety, depression, and anger).
16

Sofoklesowa Antygona jako przykład urzeczywistnienia Heglowskiego ideału bohatera narodowego

61%
Tendera P.
Kwartalnik Filozoficzny
|
2014
|
vol. 42
|
issue 2
131-148
EN
In my paper I present a new understanding of difficult relations in a post-war society, in which its members are wrestling with the problems of forgiveness, sadness, and sorrow. Hegel gives us an interesting interpretation of regaining control of a state and restoring order. We can see an example of this in Antigone, where we also find a typical Hegelian implementation of the concept of historical character.
17

Polityczny wymiar cywilizacji miłości Jana Pawła II

41%
Górzna S.
Studia Socialia Cracoviensia
|
2011
|
issue 2(5)
83-100
EN
This article shows that it is necessary to appreciate political scope of the civilization of love in building peace between nations and religions. The author presents peace and its pillars in the teaching of the Catholic Church and John Paul II: truth, freedom, justice and love as well as forgiveness, which is manifestation of mercy. The aim of the article is to show meaning of dialogue, interreligious dialogue and solidarity in confrontational world. Moreover, the author portrays deep power which is love as well as papal attitude towards war.
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