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By Margaret R. Holmgren

Forgiveness and Retribution: Responding to Wrongdoing argues that finally, forgiveness is often the right reaction to wrongdoing. In contemporary many years, many philosophers have claimed that until convinced stipulations are met, we should always resent those that have wronged us for my part and that legal offenders need to be punished. Conversely, Margaret Holmgren posits that we should always forgive those that have ill-treated us, yet merely after operating via a technique of addressing the inaccurate. Holmgren then displays at the sorts of legislation and social practices a correctly forgiving society may undertake

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Additional info for Forgiveness and retribution : responding to wrongdoing

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In particular I am concerned to establish that the kind of face-to-face meetings between offenders and victims envisioned in the restorative justice movement (whether they take place in lieu of a criminal trial or after a criminal trial has been completed and a requirement set for the offender) can greatly facilitate the process of addressing the wrong for both offenders and victims. Before we begin, let us consider briefly the methodology that will be employed in the extended discussion that follows.

The father of the paralyzed child will be devastated by the child’s anguish and by the loss of opportunities in the child’s life. And Tibetan citizens who are genuinely devoted to the Dalai Lama will be deeply saddened by the fact that the Dalai Lama was forced to flee from his own country and live his life in exile. Both may then experience resentment or outrage pursuant to these feelings. It is important to recognize, however, that whatever kind of victim we are, and whatever kind of resentment we experience, we alone can choose whether to retain that resentment or attempt to replace it with an attitude of forgiveness.

All three of these components are required for an attitude to be fully worthy. Therefore virtues are integrated attitudes. Whether or not a given character trait is a virtue therefore depends on the moral assessment of the attitude that the character trait regularly manifests, and the central task of virtue ethics is to determine which attitudes are actually morally worthy. We can then proceed to cultivate morally worthy attitudes in ourselves. I will argue here that an integrated attitude of unconditional genuine forgiveness is morally worthy, and that it is therefore important that we try to cultivate this attitude in ourselves as a regular response to wrongdoing.

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