Forgiveness and love

Pettigrove, Glen

doi:10.1093/acprof:oso/9780199646555.003.0005

Cited by 9 publications

(28 citation statements)

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“…22 what she has done, but also for "who she is (or was)." 24 When -as in the Briony case -the wrongdoer is me, what I can do is try to make myself less of the person from whom the wrongful act arose. But in order to do so, I need to understand the ways in which the character flaw that led to it may still be present within me.…”

Section: Self-forgiveness and Self-reproach: Holmgren On Dillonmentioning

confidence: 99%

Self-forgiveness and the Moral Perspective of Humility: Ian McEwan’s Atonement

Lippitt¹

2019

Narrative and Self-Understanding

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What does it take to forgive oneself? I argue that reflection on Briony Tallis in Ian McEwan's Atonement can help us understand two key aspects of selfforgiveness. First, she illustrates an unorthodox conception of humility that, I argue, aids the process of responsible self-forgiveness. Second, she fleshes out a self-forgiveness that includes continued self-reproach. While Briony illustrates elements of the self-absorption about which critics of continued self-reproach (such as Margaret Holmgren) are rightly concerned, she also shows a way of getting beyond this, such that the delicate balance between self-forgiveness and self-condemnation is upheld. Atonement also shows the significance for the task of self-forgiveness of a particular kind of narrative continuity.

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Section: Self-forgiveness and Self-reproach: Holmgren On Dillonmentioning

confidence: 99%

Self-forgiveness and the Moral Perspective of Humility: Ian McEwan’s Atonement

Lippitt¹

2019

Narrative and Self-Understanding

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“…This destabilization involves a kind of double vision, like trying to be two people at once, and without a unified perspective the resentment returns. Similarly, Pettigrove argues that while attempts to understand a moral wrongdoer that focus on the explanation of his behavior by external forces such as a bad childhood can result in the reduction of hostile attitudes, they lead to something other than forgiveness because a causal explanation forgoes normative evaluation: “In explaining, one steps outside the moral frame altogether” (, 64).…”

Section: Indirect Strategies Lead To Something Like Forgiveness But mentioning

confidence: 99%

“…Even those who object to the account of forgiveness Hieronymi advances, such as Kevin Zaragoza () and Brandon Warmke (), still defend the claim that accounts of forgiveness must be articulate. Other prominent writers on forgiveness, such as Pettigrove () and Holmgren (), make a point of acknowledging that their analyses meet, or fail to meet, Hieronymi's articulateness condition. So it is fair to say that the articulateness condition has been influential and widely endorsed.…”

Section: Introductionmentioning

confidence: 99%

Inarticulate Forgiveness

O’Hagan

2019

Metaphilosophy

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Influentially, Pamela Hieronymi has argued that any account of forgiveness must be both articulate and uncompromising. It must articulate the change in judgment that results in the forgiver's loss of resentment without excusing or justifying the misdeed, and without comprising a commitment to the transgressor's responsibility, the wrongness of the action, and the transgressed person's self-worth. Non-articulate accounts of forgiveness, which rely on indirect strategies for reducing resentment (for example, reflecting on the transgressor's bad childhood), are said to fail to explain forgiveness. This paper argues that the articulateness condition is not a necessary condition for forgiveness. It responds to numerous objections advanced against non-articulate accounts, including the claim that the resentment-mitigating practices they involve amount to excusing. Appealing to P. F. Strawson's distinction between objective and participant attitudes, it argues that forgivers can take transgressors to be detrimentally causally shaped by their past while holding them to be morally responsible.

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“…An exception is Jeffrie Murphy, who lists five general reasons that he argues are of the right kind, including repentance and having had good intentions ( 1982 , 508–509). While his list has been disputed (McGary 1989 ; Griswold 2007 ; Pettigrove 2012 ), most critics accept some version of the right reasons requirement. 5…”

Section: Forgivenessmentioning

confidence: 99%

“…Glen Pettigrove ( 2012 ) describes forgiveness as an act of grace or unmerited beneficence. His account of the nature of forgiveness is also directly motivated by the tension between the two commitments, but he too shies away from the strong position espoused by proponents of EEF.…”

Section: Elective Forgivenessmentioning

confidence: 99%

Against Elective Forgiveness

Milam

2018

Ethic Theory Moral Prac

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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 forgiveness is essentially elective. In this paper, I dispute these arguments. I argue that the intuitive plausibility of the position diminishes upon reflection and that the best arguments fail to explain why reasons to forgive, unlike most other reasons for action, cannot generate requirements.

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Forgiveness and love

Cited by 9 publications

References 0 publications

Self-forgiveness and the Moral Perspective of Humility: Ian McEwan’s Atonement

Self-forgiveness and the Moral Perspective of Humility: Ian McEwan’s Atonement

Inarticulate Forgiveness

Against Elective Forgiveness

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