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ABSTRACTP.F. Strawson claimed that forgiveness is such an essential part of our moral practices that we could not extricate it from our form of life even if we so desired. But what is it about forgiveness that would make it such a central feature of our moral experience? In this paper, I suggest that the answer has to do with what I will call the normative significance of forgiveness. Forgiveness is normatively significant in the sense that, in its paradigmatic instances, (...) |
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It is sometimes claimed that forgiveness involves the cancellation of a moral debt. This way of speaking about forgiveness exploits an analogy between moral forgiveness and economic debt-cancellation. Call the view that moral forgiveness is like economic debt-cancellation the Economic Model of Forgiveness. In this article I articulate and motivate the model, defend it against some recent objections, and pose a new puzzle for this way of thinking about forgiveness. |
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Theorists often conceive of forgiveness as “wiping the slate clean” or something of the sort with respect to the offender’s moral infraction. This raises a puzzle concerning how (or whether) the relevant wrongdoing can continue to play a role in the forgiver’s deliberations, attitudes, and practical orientation toward the offender once forgiveness has taken place. For example, consider an agent who forgives her offender for an act of wrongdoing only to later blame her again for that very same act. Is (...) |
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It is often claimed both that forgiveness is elective and that forgiveness is something that we do for reasons. However, there is a tension between these two central claims about the nature of forgiveness. If forgiving is something one does for reasons, then, at least sometimes, those reasons may generate a requirement to forgive or withhold forgiveness. While not strictly inconsistent with electivity, the idea of required forgiveness strikes some as antithetical to the spirit of the concept. They argue that (...) |
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This essay defends the possibility of preemptive forgiving, that is, forgiving before the offending action has taken place. This essay argues that our moral practices and emotions admit such a possibility, and it attempts to offer examples to illustrate this phenomenon. There are two main reasons why someone might doubt the possibility of preemptive forgiving. First, one might think that preemptive forgiving would amount to granting permission. Second, one might think that forgiving requires emotional content that is not available prior (...) |
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This article proposes a Kantian account of our reasons to forgive that situates our moral fallibility as their ultimate ground. I explore similarities and differences between Kant’s account in the Doctrine of Virtue and the more recent account offered by Garrard and McNaughton, 39–60, 2003). After tracing the connection between moral fallibility and moral luck, I discuss Kant’s argument for a duty to be forgiving. Kant’s strategy yields a plausible account of the normative status of forgiveness: Although we generally have (...) |
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This paper defends an account of forgiveness that is sensitive to recent work on anger. Like others, we claim anger involves an appraisal, namely that someone has done something wrong. But, we add, anger has two further functions. First, anger communicates to the wrongdoer that her act has been appraised as wrong and demands she feel guilty. This function enables us to explain why apologies make it reasonable to forgo anger and forgive. Second, anger sanctions the wrongdoer for what she (...) |
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In ‘Human Fallibility and the Need for Forgiveness’, Claudia Blöser has proposed a Kantian account of our reasons to forgive that situates our moral fallibility as their ultimate ground. Blöser argues that Kant’s duty to be forgiving is grounded on the need to be relieved from the burden of our moral failure, a need that we all have in virtue of our moral fallible nature, regardless of whether or not we have repented. Blöser claims that Kant’s proposal yields a plausible (...) |
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One of the oldest traditions in the Eastern Orthodox church is Forgiveness Sunday. It’s a festive occasion: the last day to eat dairy before the onset of the fa. |
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ABSTRACTThe purpose of my paper is to determine the consequences of including an education for forgiveness in the context of developing prudence. I aim to answer two questions: what is prudent forgiveness; what constitutes education for prudent forgiveness? I present my analyses in six parts. After introduction, I point to the advantages and doubts concerning forgiveness. Then, I present prudence as a basic virtue guiding human actions. I draw mainly on the approach proposed by Thomas Aquinas, who argued that prudence (...) |
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In this paper I critically discuss what has come to be known as the consensus or standard view of interpersonal forgiveness noting some of the paradoxes it appears to generate, how its conceptual resources seem unable to help illuminate several other varieties of forgiveness that are either themselves instances of interpersonal forgiving or at least types of forgiveness that a theory of interpersonal forgiveness should be able to shed some light upon. In the final section I offer some remarks on (...) |
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Wrongdoing is inescapable. We all do wrong and are wronged; and in response we often blame one another. But if blame is a defining feature of our social lives, so is ceasing to blame. We might excuse, justify, or forgive an offender; or simply let the offence go. Each mode of ceasing to blame is a social practice and each has characteristic norms that influence when and how we do it, as well as how it’s received. We argue that how (...) |
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In this, the first essay in a two-part series, I begin by distinguishing between three kinds of inquiries about divine forgiveness. I then canvass two approaches to theorizing the nature of divine forgiveness, developing them in various ways, and noting where, in my estimation, there are problems. |
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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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This paper assesses the aesthetic components of the experience of forgiveness to develop a procedural model of the phenomenological process that negotiates cognitive judgments and understanding with emotional affective states. By bringing the Greek concepts of kalokagathia and eudaimonia into conversation with Ricoeur’s “solicitude,” I suggest that the impetus for engaging in the process of forgiveness is best understood narratively as the pursuit of a life well lived (in terms of beauty). Consequently, forgiveness is revealed as a technique for developing (...) |
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In his writings on moral philosophy, Bishop Joseph Butler adopts an identifiably “constitutivist” strategy because he seeks to ground normativity in features of agency. Butler's constitutivist strategy deserves our attention both because he is an influential precursor to much modern moral philosophy and because it sheds light on current debates about constitutivism. For example, Butler's approach can easily satisfy the “error constraint” that is often thought to derail modern constitutivist approaches. It does this by defining actions relative to the kind (...) |
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The dissertation traces the development of what I call “the problem of partiality” through the work of certain key figures in the British Moralist tradition: John Locke, Catharine Trotter Cockburn, Anthony Ashley Cooper (the Third Earl of Shaftesbury), Francis Hutcheson, John Gay, David Hume, Joseph Butler, and Adam Smith. On the one hand, we are committed to impartiality as a constitutive norm of moral judgment and conduct. On the other hand, we are committed to the idea that it is permissible, (...) |
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It is commonly held that the reason we ought to forgive those who wrong or harm us is to overcome the stranglehold that the vindictive passions or negative emotions have over us. On this common account, the driving reason to forgive someone else for the harm they have caused or the wrong they have done to us is to heal oneself. I find this account wrongheaded, as it runs the risk of treating forgiveness as a facile panacea which fails to (...) |
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