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This philosophical monograph on forgiveness is the first of its kind to be written from a feminist perspective. Kathryn J. Norlock urges scholars to attend to gender when analyzing and recommending forgiveness in practice. She demonstrates that while many academics find the concept of forgiveness both complex and fascinating, they seldom pay attention to the fact that issue of forgiveness intersect with those of gender in many crucial ways. By redefining forgiveness and what constitutes as an act of forgiveness, Norlock encourages readers to consider new questions about the advisability of trying to have a single, universal set of conditions for forgiveness because of the multidimensional nature of its practice and application.
This philosophical monograph on forgiveness is the first of its kind to be written from a feminist perspective. Kathryn J. Norlock urges scholars to attend to gender when analyzing and recommending forgiveness in practice. She demonstrates that while many academics find the concept of forgiveness both complex and fascinating, they seldom pay attention to the fact that issue of forgiveness intersect with those of gender in many crucial ways. By redefining forgiveness and what constitutes as an act of forgiveness, Norlock encourages readers to consider new questions about the advisability of trying to have a single, universal set of conditions for forgiveness because of the multidimensional nature of its practice and application.
Marieke Smit is a researcher at the Center for Prison Pastoral Care at the University of Tilburg. The Netherlands. Her research concerns the role of forgiveness in detention. She is also working as a prison chaplain in Dutch prisons. --
For psychologists and psychotherapists, the notion of forgiveness has been enjoying a substantial vogue. For their patients, it holds the promise of "moving on" and healing emotional wounds. The forgiveness of others - and of one's self - would seem to offer the kind of peace that psychotherapy alone has never been able to provide. In this volume, psychologist Sharon Lamb and philosopher Jeffrie Murphy argue that forgiveness has been accepted as a therapeutic strategy without serious, critical examination. They intend this volume to be a closer, critical look at some of these questions: why is forgiveness so popular now? What exactly does it entail? When might it be appropriate for a therapist not to advise forgiveness? When is forgiveness in fact harmful? Lamb and Murphy have collected many previously-unpublished chapters by both philosophers and psychologists that examine what is at stake for those who are injured, those who injure them, and society in general when such a practice becomes commonplace. Some chapters offer cautionary tales about forgiveness therapy, while others paint complex portraits of the social, cultural, and philosophical factors that come into play with forgiveness. The value of this volume lies not only in its presentation of a nuanced view of this therapeutic trend, but also as a general critique of psychotherapy, and as a valuable testimony of the theoretical and practical possibilities in an interdisciplinary collaboration between philosophy and clinical psychology.
The first comprehensive philosophical book on forgiveness in both its interpersonal and political contexts.
The feeling that one can’t get over a moral wrong is challenging even in the best of circumstances. This volume considers challenges to forgiveness in the most difficult circumstances. It explores forgiveness in criminal justice contexts, under oppression, after genocide, when the victim is dead or when bystanders disagree, when many different negative reactions abound, and when anger and resentment seem preferable and important. The book gathers together a diverse assembly of authors with publication and expertise in forgiveness, while centering the work of new voices in the field and pursuing new lines of inquiry grounded in empirical literature. Some scholars consider how forgiveness influences and is influenced by our other mental states and emotions, while other authors explore the moral value of the emotions attendant upon forgiveness in particularly challenging contexts. Some authors critically assess and advance applications of the standard view of forgiveness predominant in Anglophone philosophy of forgiveness as the overcoming of resentment, while others offer rejections of basic aspects of the standard view, such as what sorts of feelings are compatible with forgiving. The book offers new directions for inquiry into forgiveness, and shows that the moral psychology of forgiveness continues to enjoy challenges to its theoretical structure and its practical possibilities.
This book focuses on feminist analyses of women's oppression-perpetuating choices in order to ascertain how such biases in theorizing can undermine liberation.
This book offers a critical feminist perspective on the widely debated topic of transitional justice and forgiveness. Louise Du Toit examines the phenomenon of rape with a feminist philosophical discourse concerning women’s or ‘feminine’ subjectivity and selfhood. She demonstrates how the hierarchical dichotomy of male active versus female passive sexuality – which obscures the true nature of rape – is embedded in the dominant western symbolic frame. Through a Hegelian and phenomenological reading of first-person accounts by rape victims, she excavates an understanding of rape that also starts to open up a way out of the denial and destruction of female sexual subjectivity.
In a fresh rendering of the role of leaders as healers, Forgiveness and Power in the Age of Atrocity considers love and power in the midst of personal, political, and social upheaval. Unexpected atrocity coexists alongside the quiet subtleties of mercy, and people and nations currently encounter a world in which not even the certainties of existence remain even as grace can sometimes arise under the most difficult circumstances. Ultimately, Forgiveness and Power in the Age of Atrocity is a book about the alienation and intimacy at war within us all. Ferch speaks to categorical human transgressions in the hope that readers will be compelled to examine their own prejudices and engage the moral responsibility to evoke in their own personal life, work life, and larger national communities a more humane and life-giving coexistence. In addition to a primary focus on servant leadership, the book addresses three interwoven aspects of social responsibility: 1) the nature of personal responsibility 2) the nature of privilege and the conscious and unconscious violence against humanity often harbored in a blindly privileged stance, and 3) the encounter with forgiveness and forgiveness-asking grounded in a personal and collective obligation to the well-being of humanity. Modernist and postmodernist notions of the will to meaning are considered against the philosophical notion of the will to power. The book examines the everyday existence of human values in a time when we inhabit a world filled as much with unwarranted cruelty as with the disarming nature of authentic and life-affirming love. The book asks the question: Can ultimate forgiveness change the heart of violence? In Forgiveness and Power, people are challenged not only by the work of profound thought leaders such as Mandela, Tutu, but also Simone Weil, Vaclav Havel, Emerson, Mary Oliver, Martin Luther King, Paulo Freire, bell hooks, and Robert Greenleaf. The hope of the book is that people of all ages and creeds come to a deeper understanding and of personal and collective responsibility for leadership that helps heal the heart of the world.
Relationships fall apart, marriages fail, couples break up – it happens to us all. Time corrodes passion and the routines of daily life kill the excitement that surrounds the emotion of the first encounter. The difficulty of uniting sexual pleasure with love, which Freud considered to be the most common neurosis in any love life, has become emblematic of a truth that seems undeniable: desire is destined to die if its object is not constantly renewed, if we do not change partner, if it is closed for too long in the restrictive chamber of the same bond. And yet what happens to these bonds when one of the two partners betrays the other, when the promise fails, when there is another emotional experience cloaked in secrecy and deceit? What happens if the traitor then begs forgiveness? Are they asking to be loved again and, having declared that it is not like it used to be, now want everything to go back to how it was? Should we make fun of lovers in their attempts to make love last? Or should we try to face up to the experience of betrayal, with the offence caused by the person we love most? Should we not perhaps attempt to praise forgiveness in love?