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  1. Practical philosophy.Immanuel Kant - 1996 - New York: Cambridge University Press. Edited by Mary J. Gregor.
    This is the first English translation of all of Kant's writings on moral and political philosophy collected in a single volume. No other collection competes with the comprehensiveness of this one. As well as Kant's most famous moral and political writings, the Groundwork to the Metaphysics of Morals, the Critique of Practical Reason, the Metaphysics of Morals, and Toward Perpetual Peace, the volume includes shorter essays and reviews, some of which have never been translated before. The volume has been furnished (...)
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  • Collective responsibility.Hannah Arendt - 1987 - In James William Bernauer (ed.), Amor mundi: explorations in the faith and thought of Hannah Arendt. Hingham, MA: distributors for the U.S. and Canada Kluwer Academic Publishers.
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  • Historical obligations.Janna Thompson - 2000 - Australasian Journal of Philosophy 78 (3):334 – 345.
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  • The promise and pitfalls of apology.Trudy Govier & Wilhelm Verwoerd - 2002 - Journal of Social Philosophy 33 (1):67–82.
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  • (1 other version)Groundwork of the Metaphysics of Morals.Immanuel Kant - 1996 - In Mary J. Gregor (ed.), Practical Philosophy. Cambridge University Press. pp. 37-108.
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  • What is an Apology?Louis F. Kort - 1975 - Philosophy Research Archives 1:78-87.
    In this essay I attempt to elucidate the concept of an apology. I begin by considering the way in which apologizing is characterized by Erving Goffman; and I argue that his characterization does not suffice to distinguish the apology from many other speech acts. I then offer my own analysis, according to which (roughly) a speaker is apologizing to his hearer for something if and only if in saying what he does he is 1) expressing regret about it, 2) accepting (...)
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  • (1 other version)Is Amnesty a Collective Act of Forgiveness?Christopher Bennett - 2003 - Contemporary Political Theory 2 (1):67-76.
    Amnesty in the context of national reconciliation involves waiving or cancelling the punishment of convicted or suspected criminals in the name of peace. We can distinguish three positions: amnesty is wrong because it is unjust; amnesty is unjust, but necessary; and amnesty is just because it expresses forgiveness. The third position sounds promising. However, it assumes that when we forgive, we can justifiably waive or cancel the need for punishment. I argue that only punishment that expresses repentance and atonement brings (...)
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  • No Future Without Forgiveness.Desmond Tutu - 2009 - Image.
    The establishment of South Africa's Truth and Reconciliation Commission was a pioneering international event. Never had any country sought to move forward from despotism to democracy both by exposing the atrocities committed in the past and achieving reconciliation with its former oppressors. At the center of this unprecedented attempt at healing a nation has been Archbishop Desmond Tutu, whom President Nelson Mandela named as Chairman of the Truth and Reconciliation Commission. With the final report of the Commission just published, Archbishop (...)
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  • A Common Humanity.Raimond Gaita - 2003 - Philosophical Quarterly 53 (212):468-470.
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  • Forgiveness and Regret.Martin P. Golding - 1984 - Philosophical Forum 16 (1):121.
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  • The Human Condition: Second Edition.Hannah Arendt & Margaret Canovan - 1998 - University of Chicago Press.
    A work of striking originality bursting with unexpected insights, _The Human Condition_ is in many respects more relevant now than when it first appeared in 1958. In her study of the state of modern humanity, Hannah Arendt considers humankind from the perspective of the actions of which it is capable. The problems Arendt identified then—diminishing human agency and political freedom, the paradox that as human powers increase through technological and humanistic inquiry, we are less equipped to control the consequences of (...)
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  • Memory, History, Forgetting.Paul Ricoeur - 2004 - Chicago: University of Chicago Press.
    Firstly, Paul Ricoeur takes a phenomenological approach to memory. He then addresses recent work by historians by reopening the question of the nature and truth of historical knowledge. Finally, he describes the necessity of forgetting as a condition for the possibility of remembering.
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  • Kantian forgiveness.David Sussman - 2005 - Kant Studien 96 (1):85-107.
    Although Kant’s moral philosophy is often presented as a kind of secularized Christianity, Kant seems to have very little to say about forgiveness, a topic of some traditional Christian interest. This reticence is particularly striking when we consider the central role in Kant’s thought played by ideas of obligation, responsibility and guilt.
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  • Derrida and the Impossibility of Forgiveness.Ernesto Verdeja - 2004 - Contemporary Political Theory 3 (1):23-47.
    Derrida's recent book, On Cosmopolitanism and Forgiveness, offers a succinct and elegant understanding of forgiveness as ‘impossibility’, unencumbered by any conditions or threats of instrumentalization. However it also contains a disturbing implication. The first part of this article discusses the theory at length, followed by a series of critiques in the second part that shows how his aporetic theory of forgiveness is morally dangerous, for it unwittingly rests upon erasing the memory of the transcendental shortcomings of his conception. The article (...)
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  • Reconciliation, responsibility, and apology.Tamara L. Zutlevics - forthcoming - Public Affairs Quarterly.
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  • Apologizing.Richard Joyce - 1999 - Public Affairs Quarterly 13 (2):159-173.
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  • History and collective responsibility.Robert Sparrow - 2000 - Australasian Journal of Philosophy 78 (3):346 – 359.
    In this paper I will argue that contemporary non-Aboriginal Australians can collectively be held responsible for past injustices committed against the Aboriginal peoples of this land. An examination of the role played by history in determining the nature of the present reveals both the temporal extension of the Australian community that confronts the question of responsibility for historical injustice and the ways in which we continue to participate in those same injustices. Because existing injustices suffered by indigenous Australians are essentially (...)
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  • (1 other version)Is Amnesty an Act of Political Forgiveness?Christopher Bennett - 2003 - Contemporary Political Theory 2 (1):67-76.
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  • Rubbing off and rubbing on: The grammar of reconciliation.Bert Van Roermund - 2001 - In Emilios A. Christodoulidis & Scott Veitch (eds.), Lethe's law: justice, law and ethics in reconciliation. Portland, Ore.: Hart Publishing.
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  • Should We Pardon Them?Vladimir Jankélévitch & Ann Hobart - 1996 - Critical Inquiry 22 (3):552-572.
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  • The moral functions of an apology.Kathleen Gill - 2000 - Philosophical Forum 31 (1):11–27.
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  • A Common Humanity: Thinking about Love and Truth and Justice.Timothy Chappell - 2002 - Mind 111 (442):411-414.
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  • Corporeal Generosity: On Giving with Nietzsche, Merleau-Ponty, and Levinas.Rosalyn Diprose - 2002 - State University of New York Press.
    Challenges the accepted model, and builds a politically sensitive notion of generosity.
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  • Unapologetic Forgiveness.Glen Pettigrove - 2004 - American Philosophical Quarterly 41 (3):187 - 204.
    The paper responds to those who argue that it is morally objectionable to forgive the unapologetic. I argue that it is both possible and permissible to forgive the unapologetic. Along the way the analysis sheds light on the relationship between forgiveness and trust, condonation, self-respect, punishment, justice and apology.
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  • Forgiveness and Revenge.Trudy Govier - 2004 - Philosophy 79 (307):146-149.
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  • Political Grounds for Forgiveness.Andrew Schaap - 2003 - Contemporary Political Theory 2 (1):77-87.
    This article is intended as a response rather than counterpoint to Bennett's careful argument that amnesty cannot amount to an act of collective forgiveness. I agree that a state cannot forgive perpetrators of grave human rights violations. However, I am concerned that conceiving the question of amnesty strictly in terms of a choice between the Art of Compromise or the Hard Line of retribution may unduly limit our understanding of the potential relation between amnesty and forgiveness in politics. To show (...)
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  • Forgiveness and the holocaust.Eve Garrard - 2002 - Ethical Theory and Moral Practice 5 (2):147-165.
    This paper considers whether we have any reason to forgive the perpetrators of the most terrible atrocities, such as the Holocaust. On the face of it, we do not have reason to forgive in such cases. But on examination, the principal arguments against forgiveness do not turn out to be persuasive. Two considerations in favour of forgiveness are canvassed: the presence of rational agency in the perpetrators, and the common human nature which they share with us. It is argued that (...)
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  • Forgiveness and Politics.Peter Digeser - 1998 - Political Theory 26 (5):700-724.
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  • Should Radical Evil be Forgiven?M. M. La Caze - unknown
    Is evil an absolute difference that we must respond to with horror? Or is evil an aspect of humanity that we must approach with understanding? How we answer these questions partly determines how we should answer the question of whether we should forgive evil, particularly radical evil. Radical evil, as it is used it here, can be understood as evil that is not motivated by understandable human motives. Hannah Arendt argues that one cannot forgive radical evil because such acts completely (...)
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