Forgiveness is traditionally understood as a personal change of heart, in which an individual victim of a wrongdoing overcomes her resentment towards the perpetrator of that wrongdoing. Peter Strawson (1974) famously argued that resentment is a personal participant retributive reactive attitude, and the overcoming of such an attitude through forgiveness is itself a personal reactive attitude – in other words, forgiveness is an affective response to a wrongdoing by an individual victim, that is devoid of a retributive element. Because reactive attitudes are personal, it is argued that collectives – groups of individuals – cannot forgive, since collectives cannot, as collectives, hold reactive attitudes. I argue against this. I show that it is possible for collectives to hold attitudes in a way that is not reducible to individuals holding attitudes as individuals, and yet these attitudes still remain personal. Individuals exist within communities, and are interdependent on one another. Much of an individual‟s beliefs and attitudes depend on the collectives that she is a part of. I argue that an attitude is collective when it is deemed to be the appropriate attitude for members of the collective to hold. Members of the collective will take this attitude on as their own insofar as they identify themselves as members of the collective. Individuals hold the attitude, making the attitude personal, but since the individuals hold the attitude in virtue of their membership to a collective, the attitude is also collective. Given that forgiveness is itself a reactive attitude, and that collectives can hold attitudes, I argue that it is possible for a collective to forgive. Members of a collective will come to forgive when forgiveness is held up as the appropriate attitude for them, and once enough members have taken on the attitude of forgiveness as their own attitude, a collective can be said to have forgiven.

This psychobiography is focused on the life of Glenda Watson-Kahlenberg, whose life history epitomises the redemptive theme of triumph over tragedy. A phenomenological approach to the study allowed the researcher to observe the participant‟s lived experience through the theoretical lens of Frankl‟s conceptualization of a meaningful and full existence. A holistic perspective of factors contributing to redemption was accommodated by the Biopsychosocial-spiritual Model. The aim of this longitudinal revelatory study was to illuminate the process of redemption in a life, which leads to restoration and wholeness. This study breaks with traditional psychobiography – in that a life in progress has been selected; and personality development is not the key focus. This psychobiographical undertaking was anchored in qualitative research in the form of a single case study. Four types of triangulation were utilized, namely: data, investigators, theory and methodological triangulation. In addition, Alexander‟s identifiers of saliency, Miles and Huberman‟s data-management guidelines, Schultz‟s prototypical scenes, and Guba‟s criteria for trustworthiness, guided the methodology to ensure reliable data extraction and interpretation. The present researcher was in search of a deeper understanding of the enabling factors facilitating a restorative process in a life that was challenged by setbacks. Given the increasing pressures facing individuals in this modern era, the redemptive theme holds particular relevance, and was graphically demonstrated in the life of the participant who experienced trauma, widowhood, divorce, single parenthood, and a spate of medical and psychological setbacks. The findings suggest that the mental health clinician‟s utilisation of Frankl‟s conceptualisation of meaning in the most challenging circumstances, proffers itself as an all-purpose life-tool which enables individuals to overcome their challenges. The study demonstrated that gaining meaning in life is inextricably tied to an implicit legacy-oriented worldview. Of significance, is the role of forgiveness which emerged as the central redemptive catalyst. In this study, the resolution of past hurts through forgiveness, and the search for meaning, merge, forming an arterial theme in the life story of the participant. The dual impact of these factors not only reversed contaminated life-scripts, it also birthed a new calling in life which set the participant on a generative life course. The findings related to a redemptive life not only confirms existing theory, but also adds perspectives not previously considered. In addition, the findings related to the role of forgiveness has positive implications for the individual‟s physical and psychological wellbeing. Greater intentionality on the part of therapists to thread forgiveness into their practice, remains invitational in the light of the eugraphic impact demonstrated in this study.

Tidigare forskning definierar begreppet förlåtelse som en process där kognitiva, emotionella, beteendemässiga och motivationsrelaterade förändringar görs gentemot den som felat. Syftet med studien var att undersöka individers upplevelser av att förlåta och förlåtas. Detta för att kunna kartlägga de gemensamma dragen i förlåtelsefenomenet. Deltagarna var 12 respondenter, varav hälften identifierade sig som kvinnor och hälften som män. Åldrarna sträckte sig från 18 till 82 år och individerna härstammade från Bosnien, Finland, Kanada, Kenya, Irak, Iran, Portugal, Sverige och Tyskland. De semistrukturerade intervjuerna varade genomsnittligen i 51 minuter, vilka sedan meningskoncentrerades för vidare analys. Resultatet visade att förlåtelse stammar ur en inre eller yttre (1) konflikt där den utsatta varit med om (2) negativa upplevelser, vilka hanteras med ett (3) tankeskifte som leder vidare till en (4) konfliktupplösning. Förhoppningar finns om att studien kan verka upplysande och öka förståelsen för individers sätt att möta konflikter med förlåtelse.

With evidence growing of the negative impact materialism exerts on the individual and the marital relationship, this study examines the effects of materialism on the marital relationship as well as the potential moderating effects of forgiveness. Specifically examined is the association between materialism and marital instability considering trait forgiveness as a potential moderating variable. The data for this study were taken from the Flourishing Families Project. Materialism, forgiveness, and marital instability measures with actor effects, partner effects, and moderation effects are analyzed. The findings of this study supported the hypothesis that materialism is related to marital instability and that forgiveness moderates the effect of materialism on marital instability for husbands. However, this hypothesis was not supported for wives. Findings also confirmed that husband and wife trait forgiveness moderated the effects of husband materialism on husband marital instability.

An abundance of research has investigated well-being as it relates to religiosity and positive traits, with most research indicating that both relate to improvements in well-being. Moreover, several studies provide evidence for statistically significant relationships between religiosity and specific positive traits, including forgiveness and gratitude. However, few research studies have investigated how increases in positive traits might explain why religiosity enhances well-being. In addition, few studies within the religious and positive psychological literature have included adequate sampling from ethnic/racial minority populations residing in the U.S. As a result, investigations on how ethnic identity interacts with religious and positive psychological variables are virtually nonexistent. This study addressed these areas by investigating whether the positive traits of forgiveness and gratitude mediate the relationship between religious commitment and well-being among Polynesian Americans--a fast growing, yet understudied, American population. This study also investigated whether a Polynesian American's ethnic identity moderates the relationship between religious commitment and the positive traits of forgiveness and gratitude. 627 Polynesian-identified individuals residing in the U.S. completed a 40-minute online survey that contained positive trait, ethnic identity, and well-being measures. Data analyses showed that forgiveness and gratitude traits mediated the statistical relationship between religious commitment and self-esteem. Gratitude was also shown to partially mediate the relationship between religious commitment and satisfaction with life. Moreover, data analyses did not support the hypothesis that ethnic identity would moderate the relationship between religious commitment, forgiveness, and gratitude. This study provides specific implications for clinical research among Polynesian Americans.

An abundance of research has investigated well-being as it relates to religiosity and positive traits, with most research indicating that both relate to improvements in well-being. Moreover, several studies provide evidence for statistically significant relationships between religiosity and specific positive traits, including forgiveness and gratitude. However, few research studies have investigated how increases in positive traits might explain why religiosity enhances well-being. In addition, few studies within the religious and positive psychological literature have included adequate sampling from ethnic/racial minority populations residing in the U.S. As a result, investigations on how ethnic identity interacts with religious and positive psychological variables are virtually nonexistent. This study addressed these areas by investigating whether the positive traits of forgiveness and gratitude mediate the relationship between religious commitment and well-being among Polynesian Americans—a fast growing, yet understudied, American population. This study also investigated whether a Polynesian American’s ethnic identity moderates the relationship between religious commitment and the positive traits of forgiveness and gratitude. 627 Polynesian-identified individuals residing in the U.S. completed a 40-minute online survey that contained positive trait, ethnic identity, and well-being measures. Data analyses showed that forgiveness and gratitude traits mediated the statistical relationship between religious commitment and self-esteem. Gratitude was also shown to partially mediate the relationship between religious commitment and satisfaction with life. Moreover, data analyses did not support the hypothesis that ethnic identity would moderate the relationship between religious commitment, forgiveness, and gratitude. This study provides specific implications for clinical research among Polynesian Americans.

An abundance of research has investigated well-being as it relates to religiosity and positive traits, with most research indicating that both relate to improvements in well-being. Moreover, several studies provide evidence for statistically significant relationships between religiosity and specific positive traits, including forgiveness and gratitude. However, few research studies have investigated how increases in positive traits might explain why religiosity enhances well-being. In addition, few studies within the religious and positive psychological literature have included adequate sampling from ethnic/racial minority populations residing in the U.S. As a result, investigations on how ethnic identity interacts with religious and positive psychological variables are virtually nonexistent. This study addressed these areas by investigating whether the positive traits of forgiveness and gratitude mediate the relationship between religious commitment and well-being among Polynesian Americans--a fast growing, yet understudied, American population. This study also investigated whether a Polynesian American's ethnic identity moderates the relationship between religious commitment and the positive traits of forgiveness and gratitude. 627 Polynesian-identified individuals residing in the U.S. completed a 40-minute online survey that contained positive trait, ethnic identity, and well-being measures. Data analyses showed that forgiveness and gratitude traits mediated the statistical relationship between religious commitment and self-esteem. Gratitude was also shown to partially mediate the relationship between religious commitment and satisfaction with life. Moreover, data analyses did not support the hypothesis that ethnic identity would moderate the relationship between religious commitment, forgiveness, and gratitude. This study provides specific implications for clinical research among Polynesian Americans.

Forgiveness and mindfulness have both been associated with a variety of salutary health-related outcomes. Though thought to be related to one another, very little empirical work has examined the association of forgiveness and mindfulness, including in the context of health. Consistent with theory regarding the forgiveness-health association and the definition of health behavior, we hypothesized that mindfulness would play a role in the relationship between forgiveness and health. Cross-sectional mediation-based analyses were conducted on data collected from a sample of 368 undergraduate students in southern Appalachia. Participants were 73.64% female and 88.32% Caucasian, with an average age of 21.62 years. Mindfulness played a role in the association of forgiveness of self, forgiveness of others, and forgiveness of situations with physical health status, somatic symptoms, mental health status, and psychological distress. In the context of the forgiveness-health association, mindfulness may play a primary role for forgiveness of others and largely a secondary role for forgiveness of self and forgiveness of situations. The role of mindfulness may be explained by the (un)forgiveness-energy hypothesis, such that forgiveness may allow energy to be invested in mindful processes. Religious/spiritual diversity may impact the association of forgiveness and mindfulness. As this study may be the first to examine mindfulness as a health behavior and only the second empirical study to explicitly examine the association between forgiveness and mindfulness, more research is needed to understand the relationships among forgiveness, mindfulness, and health.

Forgiveness and mindfulness have both been associated with a variety of salutary health-related outcomes. Though thought to be related to one another, very little empirical work has examined the association of forgiveness and mindfulness, including in the context of health. Consistent with theory regarding the forgiveness-health association and the definition of health behavior, we hypothesized that mindfulness would play a role in the relationship between forgiveness and health. Cross-sectional mediation-based analyses were conducted on data collected from a sample of 368 undergraduate students in southern Appalachia. Participants were 73.64% female and 88.32% Caucasian, with an average age of 21.62 years. Mindfulness played a role in the association of forgiveness of self, forgiveness of others, and forgiveness of situations with physical health status, somatic symptoms, mental health status, and psychological distress. In the context of the forgiveness-health association, mindfulness may play a primary role for forgiveness of others and largely a secondary role for forgiveness of self and forgiveness of situations. The role of mindfulness may be explained by the (un)forgiveness-energy hypothesis, such that forgiveness may allow energy to be invested in mindful processes. Religious/spiritual diversity may impact the association of forgiveness and mindfulness. As this study may be the first to examine mindfulness as a health behavior and only the second empirical study to explicitly examine the association between forgiveness and mindfulness, more research is needed to understand the relationships among forgiveness, mindfulness, and health.

Purpose: In the United States, motor-vehicle crashes are the leading cause of death for individuals 18–24 years of age. Multiple factors place young drivers at an increased risk including risky and aggressive driving behaviors. Aggressive driving has been shown to account for more than half of the driving fatalities in the United States. Driving anger is predictive of aggressive driving and adverse driving outcomes. Research outside the context of driving has demonstrated associations between multiple dimensions of forgiveness and anger, aggressive behaviors, and health outcomes. A very small body of research suggests a modest relationship between forgiveness and both driving anger and aggressive driving. The current study expands on previous research to examine the impact of multiple dimensions of forgiveness on adverse driving outcomes. Methods: Undergraduate students (N = 446) completed, self-report measures of forgiveness, driving anger, driving anger expression, aggressive driving behaviors, and aversive driving outcomes. Results: Bivariate correlations indicated a significant negative relationship between each dimension of forgiveness and driving anger, driving anger expression, and aggressive driving. Forgiveness (of others and of uncontrollable situations) was found to have a significant indirect only effect on traffic violations through the mediators of driving anger and aggressive driving. Discussion: Current findings support and expand on previous research examining the association of forgiveness with adverse driving outcomes. Forgiveness of others and forgiveness of uncontrollable situations, but not forgiveness of self, were shown to indirectly impact traffic violations/warnings, but not crashes, within the past five years through reduced driving-related anger, anger expression, and/or aggression. Implications, limitations, and future research are discussed.