This article explores forgiveness and remorse in the context of gross human rights violations. The discussion focuses on encounters between victims and perpetrators who appeared before South Africa’s Truth and Reconciliation Commission. An apology offered by Eugene de Kock, the apartheid government’s chief assassin, is presented to explore how a remorseful apology can contribute to a vocabulary of forgiveness in the context of evil. The discussion examines victims’ empathy and forgiveness for perpetrators as a consequence of what is termed the paradox of remorse. It is argued that genuine remorse humanizes perpetrators and transforms their evil from the unforgivable into something that can be forgiven.

Moral emotions elicited in response to others’ suffering are mediated by empathy and affect how we respond to their pain. South Africa provides a unique opportunity to study group processes given its racially divided past. The present study seeks insights into aspects of the moral brain by investigating behavioral and functional MRI responses of White and Black South Africans who lived through apartheid to in- and out-group physical and social pain. Whereas the physical pain task featured faces expressing dynamic suffering, the social pain task featured victims of apartheid violence from the South African Truth and Reconciliation Commission to elicit heartfelt emotion. Black participants’ behavioral responses were suggestive of in-group favoritism, whereas White participants’ responses were apparently egalitarian. However, all participants showed significant in-group biases in activation in the amygdala (physical pain), as well as areas involved in mental state representation, including the precuneus, temporoparietal junction (TPJ) and frontal pole (physical and social pain). Additionally, Black participants reacted with heightened moral indignation to own-race suffering, whereas White participants reacted with heightened shame to Black suffering, which was associated with blunted neural empathic responding. These findings provide ecologically valid insights into some behavioral and brain processes involved in complex moral situations.

South Africa has one of the most advanced constitutions in the world. Several progressive laws that promise the protection of women, including the Domestic Violence Act, and a range of state-funded bodies have been established to promote women’s rights. Despite these signs of transition to democracy in the post-apartheid era, violence against women remains problematically high. The dominant perspective in both South African and international literature on the high rate of violence against women has been that of women’s ‘powerlessness’. This article goes beyond approaches that emphasise women’s victimhood. It explores women’s agency from the perspective of the narratives of 16 women in two shelters in Cape Town. Drawing from Scott’s (1990) concept of power and resistance, and using a feminist poststructuralist analytic lens, the article provides insight into the complexity of women’s subjectivities ‘post-abuse’. It highlights women’s shifting sense of power in relation to their abusers, and how this imbued women with a sense of agency as seen through their retrospective accounts of their motivations to leave the abusive relationships.

In this paper I explore the concept of forgiveness as a response to gross human rights violations. I present a conceptual examination of the effects of massive trauma in relation to what I refer to as the 'unfinished business' of trauma. Using a psychoanalytic framework, I consider the process of 'bearing witness' about trauma and examine how this process opens up the possibility of reciprocal expressions of empathy between victim and perpetrator. I then argue that, in this context of trauma testimony and witnessing, empathy is essential for the development of remorse on the part of perpetrators, and of forgiveness on the part of victims. Using a case study from South Africa's Truth and Reconciliation Commission (TRC) I clarify the relationship between empathy and forgiveness, and show how the restorative model of the TRC can open up an ethical space and create the possibility of transformation for victims, perpetrators and bystanders. In my conclusion I suggest that forgiveness in politics is the only action that holds promise for the repair of brokenness in post-conflict societies, particularly if, as in South Africa, victims have to live together with perpetrators and beneficiaries in the same country.

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