Thesis (M.A.)--Columbia International University, 1998. / Abstrakt. Includes bibliographical references (leaves 114-119).

Thesis (Ph. D.)--Virginia Commonwealth University, 2010. / Prepared for: Dept. of Psychology. Title from title-page of electronic thesis. Bibliography: leaves 123-135.

Diss.-- Franeker (H. Calsbeek, defendant).

Thesis (M.A.)--Columbia International University, 1998. / Abstrakt. Includes bibliographical references (leaves 114-119).

Thesis (Ph. D.)--West Virginia University, 2007. / Title from document title page. Document formatted into pages; contains viii, 86 p. : ill. Includes abstract. Includes bibliographical references (p. 45-59).

Thesis (S.T.L.)--Catholic University of America, 2006. / Includes bibliographical references (leaves 87-88).

Thesis (doctoral)--La Salle University, 2005. / ProQuest dissertations and theses ; AAT 3227736. Includes bibliographical references (leaves 37-53)

En se démarquant de la signification traditionnelle du concept de pardon – i.e. « actionmorale » – cette thèse appréhende le pardon en tant que source du temps éthique.Comme renonciation à l'effacement (Tilgung) de la culpabilité, la notion du pardondépasse les schémas conceptuels du discours phénoménologique sur le don. Signifiantune abstention du jugement moral, son sens est davantage celui de l'étymologie destermes allemands Verzeihen (pardon) et Verzicht (renonciation), et se distinguenotamment de la réconciliation synthétique. La difficulté d'une telle approche tient à lanécessité d'une reformulation du concept de temps : alors que le temps de la culpabilitérelève de la structure économique et chronologique de la succession continue des unitésde temps, le pardon temporalise l'intervention éthique en interrompant cet enchaînementcausal. Ainsi, il rend possible des actions éthiques originales et indépendantes d'uneculpabilité précédente.Il s'agit alors de repenser la temporalité du pardon à travers trois figures temporellesreconstruites à partir des auteurs suivants: 1. la critique du concept d’anticipation (F. Nietzsche) et le mouvement conceptuelde l’anticipation au sursis (H. Cohen, W. Benjamin)2. l’instant de l'indécision (M. Heidegger) et l’événement (V. Jankélévitch, J.Derrida)3. la simultanéité de la répétition et de l’altérité comme recommencement (E.Levinas)Enfin, cette recherche sur la temporalité du pardon révélera la difficulté d'unerenonciation au pardon en tant qu’action morale. Elle exigera une redéfinition du vivreensemble au-delà de l'exigence des jugements moraux et de la réconciliationsynthétique. / Departing from the traditional conception of forgiveness as moral action, this thesisconceives of forgiveness as a renunciation of the effacement of guilt and thus as thesource of ethical time.The idea of forgiveness as renunciation exceeds the conceptual schemes of thephenomenological discourse concerning the gift. Based on the etymology of theGerman words Verzeihen (“forgiveness”) and Verzicht (“renunciation”), forgiveness isdistinguished from synthetic reconciliation; it involves an abstention from moraljudgements. The challenge posed by this approach is the need to formulate a newconcept of time. The time of guilt and punishment is economic and chronological,structured as a linear succession of quantifiable units. Forgiveness, in contrast, can beseen as an ethical intervention within the structural unfolding of this causal chain,making it the prerequisite for original ethical acts that are independent from previousguilt.Therefore, this study examines the temporality of forgiveness, identifying three differenttemporal models based on works by the following authors: 1. the criticism of the concept of anticipation (F. Nietzsche) and the shift fromanticipation to postponement (H. Cohen, W. Benjamin);2. the instant of indecision (M. Heidegger) and the event (V. Jankélévitch, J.Derrida);3. the simultaneity of repetition and alterity, i.e. recommencement (E. Levinas).Finally, this study of the temporality of forgiveness leads to the challenge of renouncingforgiveness as a moral act. It necessitates a redefinition of living together asindependent of moral judgments and synthetic reconciliation.

Magister Theologiae - MTh / This study investigates three case studies, namely, the “Pepco Three”, the “St James Church incident”, and the “Gugulethu Seven incident” from the perspective of ongoing reflections on the nature of reconciliation in the sub-discipline of Systematic Theology. The research problem that is investigated in this project is: What role did visible signs of remorse (or its absence) play in the willingness or unwillingness of victims (or their close relatives) to offer forgiveness to the perpetrators of gross violations of human rights related to the three cases studies mentioned from the amnesty hearings of the South African Truth and Reconciliation commission, namely the “Pepco Three” the “St James Church massacre incident”, the “Gugulethu Seven”. In each case study, the crucial question that will be asked is whether the victims or their relatives understand forgiveness as something that is conditional and part of a longer process of reconciliation, or whether they understand forgiveness as something that can be offered unconditionally. The research draws on some standard theological literature with specific reference to literature on the concepts of reconciliation, forgiveness and remorse emerging in the aftermath of the South African TRC. This is followed by a description and critical analysis of the three identified case studies. In each case, I listened to the recordings, read the transcriptions, and considered the available secondary material on the case studies.

Diversos estudos têm apontado os benefícios da habilidade empática. Ela está associada à saúde e bem-estar psicológicos, a relacionamentos mais satisfatórios, a comportamentos pró-sociais e morais, à resiliência etc., ao passo que sua ausência está associada a diversos prejuízos pessoais e interpessoais. Como habilidade social, entende-se que a empatia é um fenômeno multidimensional, com aspectos cognitivos, afetivos e comportamentais. Respectivamente, envolve a capacidade de compreender o ponto de vista do outro, de se interessar genuinamente pelo seu bem-estar, e de expressar, por meio de comportamentos verbais e/ou não verbais, sua compreensão e interesse ao interlocutor, permitindo a este se sentir entendido e validado em suas experiências. Esta habilidade tem sido associada, mais recentemente, por diversos estudos internacionais, à capacidade de perdoar um ofensor por suas transgressões. Com isso, o propósito do presente trabalho foi investigar a influência da habilidade empática sobre o perdão interpessoal, em uma amostra brasileira. O perdão também vem sendo considerado uma experiência multifatorial, com domínios cognitivos, afetivos e comportamentais, que abrangem os pensamentos, as emoções e os comportamentos em relação a um ofensor. Para a realização desta investigação, 172 participantes responderam o Inventário de Empatia (IE), a Escala de Atitudes (o Enright Forgiveness Inventory EFI) e uma ficha sobre dados socidemográficos. O IE apresenta quatro subescalas: Tomada de Perspectiva, Sensibilidade Afetiva, Flexibilidade Interpessoal e Altruísmo. O EFI apresenta uma Escala Global de perdão e três Subescalas: Afetiva, Cognitiva e Comportamental. Testes correlacionais e de regressão foram processados a fim de investigar as relações entre os fatores do IE e do EFI, bem como a predição da empatia sobre o perdão. Os resultados indicaram diversas relações positivas e significativas estatisticamente: a Tomada de Perspectiva se relacionou à Escala Global do perdão e às Subescalas Afetiva e Comportamental; a Sensibilidade Afetiva e o Altruísmo se relacionaram à Escala Global e à Comportamental do perdão; a Flexibilidade Interpessoal foi o único fator empático que não apresentou correlações significativas com o perdão. Com a regressão, constatou-se que: Altruísmo e Tomada de Perspectiva, combinados, ou Tomada de Perspectiva, sozinha, predisseram o Perdão Global; Sensibilidade Afetiva, Tomada de Perspectiva e Altruísmo, combinados ou individualmente, tiveram valor preditivo sobre a Subescala Comportamental do perdão; e apenas a Tomada de Perspectiva, sozinha, predisse a Subescala Afetiva do perdão. Nenhum fator do IE teve valor preditivo sobre a Subescala Cognitiva do perdão e a Flexibilidade Interpessoal não predisse qualquer dimensão do EFI. Os resultados encontrados apoiam pesquisas anteriores, confirmando a importância da empatia para a ocorrência do perdão interpessoal. Contudo, ressalta-se que a Tomada de Perspectiva se destacou como a dimensão empática mais importante, sugerindo a relevância que a capacidade de adotar o ponto de vista do outro tem para que o perdão seja alcançado. / Several studies have demonstrated the benefits of empathic skill. It is associated with psychological health and well-being, the more satisfying relationships, pro-social and moral behaviors, resilience etc., while its absence is associated with various personal and interpersonal losses. As a social skill, empathy is considered a multidimensional phenomenon with cognitive, affective and behavioral aspects. Respectively, it involves the ability to understand the point of view of another person, to genuinely be interested in ones welfare, and to express, through verbal and/or non-verbal behaviors, ones understanding and interest to the interlocutor, allowing the former to feel understood and validated in his/her experiences. This skill has been linked more recently, by several international studies, to the ability of forgiving an offender for his/her transgression. Thus, the purpose of this work was to investigate the influence of the empathic skill about the interpersonal forgiveness in a Brazilian sample. Forgiveness has also been considered a multifactorial experience, with cognitive, emotional and behavioral aspects, which encompass the thoughts, emotions and behaviors in relation to an offender. To carry out this investigation, 172 participants completed the Empathy Inventory (EI), the Attitude Scale (The Enright Forgiveness Inventory - EFI) and a form about sociodemographic data. EI has four subscales: Perspective Taking, Affective Sensitivity, Interpersonal Flexibility and Altruism. EFI presents a Global Scale of forgiveness and three Subscales: Affective, Cognitive and Behavioral. Correlational and regression tests were processed to investigate the relationship between factors of EI and EFI, and the prediction of empathy on forgiveness. The results indicated several statistically significant and positive relationships: Perspective Taking was related to the Global Forgiveness Scale and to the Emotional and Behavioral Subscales; Affective Sensitivity and Altruism were related to the Global and the Behavioral Forgiveness Scales; Interpersonal Flexibility was the only empathic factor that did not show significant correlations with forgiveness. Concerning regression, it was found that: Altruism and Perspective Taking combined, or Perspective Taking alone predicted the Global Forgiveness; Affective Sensitivity, Perspective Taking and Altruism, combined or individually, have predictive value on the Behavioral Forgiveness Subscale, and only the Perspective Taking, alone, predicted the Affective Forgiveness Subscale. No EI factor was predictive on the Cognitive Subscale of interpersonal forgiveness, and Interpersonal Flexibility did not predict any dimension of EFI. The results support previous researches, confirming the importance of empathy for the occurrence of interpersonal forgiveness. However, it is noteworthy that Perspective Taking stood out as the most important empathic dimension, suggesting the relevance that the ability to adopt the point of view of another person has to achieve forgiveness