Forgiveness and revenge
By T. Govier. 2002
247 citations recorded by the source corpus.
Subfields: Social Psychology
View Paper: https://www.semanticscholar.org/paper/1ec299719e7078d042f373e072edb3b555a6a6eb
How researchers see this paper
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In Social Psychology
- Ryan Fehr
- T. Okimoto
- Michael Wenzel
- Emma Hutchison
- P. Gobodo-Madikizela
- Mark Brown
- Roland Bleiker
- Michele J. Gelfand
Citations in the corpus
- Empathetic Repair after Mass Trauma (2008, background): “Trudy Govier (1991, 2002) argues that to foreclose the possibility of forgiveness by regarding certain people unforgivable is to infer a permanent evil in their character.”
- Cyberbullying as an Act of Revenge? (2010, background): “…by another group or person that is intended to inflict damage, injury, discomfort, or punishment on the party judged responsible (cf., Aquino, Bies, & Tripp, 2001), revenge is a retaliatory measure by which people seek satisfaction and try to reestablish justice (Govier, 2002; Gollwitzer, 2009).”
- The good lives model and conceptual issues in offender rehabilitation (2004, background): “As Govier (2002) argues, to be forgiven means that a person can move on and seek to transform himself.”
- Emotional Reconciliation (2008, background): “Such emotions should, indeed, be of central concern (Govier, 2002; Muldoon, 2008).”
- The road to forgiveness: a meta-analytic synthesis of its situational and dispositional correlates. (2010, background): “Philosophers discuss the true meaning of forgiveness and its moral value (Govier, 2002; Griswold, 2007a; Murphy, 2003, 2005), whereas religious scholars focus on the central role of forgiveness in Islam, Christianity, Greek mythology, and countless other belief systems, both ancient and modern (Dorf”
- Justice through consensus: Shared identity and the preference for a restorative notion of justice (2010, background): “Third, the victim is in turn (at least implicitly) encouraged to express a willingness to forgive the offender and show basic respect to the offender as a human being generally capable of redemption and moral transformation (see Govier, 2002).”