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This book argues that justice often governs apologies. Drawing on examples from literature, politics, and current events, Cohen presents a theory of apology as corrective offers. Many leading accounts of apology say much about what apologies do and why they are important. They stop short of exploring whether and how justice governs apologies. Cohen argues that corrective justice may require apologies as offers of reparation. Individuals, corporations, and states may then have rights or duties regarding apology. Exercising rights to apology or fulfilling duties to provide them are ways of holding one another mutually accountable. By casting rights and duties of apology as justifiable to free and equal persons, the book advances conversations about how liberalism may respond to historic injustice. Apologies and Moral Repair will be of interest to scholars and advanced students in ethics, political philosophy, and social philosophy.
Moral Repair examines the ethics and moral psychology of responses to wrongdoing. Explaining the emotional bonds and normative expectations that keep human beings responsive to moral standards and responsible to each other, Margaret Urban Walker uses realistic examples of both personal betrayal and political violence to analyze how moral bonds are damaged by serious wrongs and what must be done to repair the damage. Focusing on victims of wrong, their right to validation, and their sense of justice, Walker presents a unified and detailed philosophical account of hope, trust, resentment, forgiveness, and making amends - the emotions and practices that sustain moral relations. Moral Repair joins a multidisciplinary literature concerned with transitional and restorative justice, reparations, and restoring individual dignity and mutual trust in the wake of serious wrongs.
Apologies can be profoundly meaningful, yet many gestures of contrition - especially those in legal contexts - appear hollow and even deceptive. Discussing numerous examples from ancient and recent history, I Was Wrong argues that we suffer from considerable confusion about the moral meanings and social functions of these complex interactions. Rather than asking whether a speech act 'is or is not' an apology, Smith offers a highly nuanced theory of apologetic meaning. Smith leads us though a series of rich philosophical and interdisciplinary questions, explaining how apologies have evolved from a confluence of diverse cultural and religious practices that do not translate easily into secular discourse or gender stereotypes. After classifying several varieties of apologies between individuals, Smith turns to apologies from collectives. Although apologies from corporations, governments, and other groups can be quite meaningful in certain respects, we should be suspicious of those that supplant apologies from individual wrongdoers.
It is often assumed that wrongdoing can only be resolved through punishment or forgiveness. But this book explores the responses that wrongdoers can and should make to their own misdeeds, responses such as apology, repentance, reparations, and self-punishment. It examines the possibility of atonement in a broad spectrum of contexts -- from cases of relatively minor wrongs in personal relationships, to crimes, to the historical injustices of our political and religious communities. It argues that wrongdoers often have the ability to earn redemption within the moral community, that respect and trust among victims, communities and wrongdoers can be rebuilt, and that the moral responsibility of wrongdoing groups can be addressed without treating their members unfairly.
Post-war Japan offers a compelling case study of national apologies for past wrongdoings. Actions of the Japanese Army and government during the Second World War caused enormous suffering and distress throughout Asia, leaving a legacy of resentment and distrust. Beginning in the mid-1980s, apology for wartime actions became a recurring issue for Japan. Repeated calls for apology from various quarters as well as repeated apologies by Japanese officials provide a rich source for the study of national apology and how public apology discourse develops over time. Unlike most rhetorical studies that focus on apologia in the broad sense, this study concentrates on the strategy of the ‘true apology.’ The study combines rhetorical, sociological and historical approaches to address multiple examples of Japanese apology during the period 1984 to 1995. The author suggests that motive is more complex than the ‘image restoration’ theory that is prevalent in rhetorical theory. More specifically, this study emphasizes repair of relationships, self-reflection leading to a ‘new’ improved identity and affirmation of moral principle as reasons for apology.
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.
Suffering is an unavoidable reality in health care. Not only are patients and families suffering but also the clinicians who care for them. Commonly the suffering experienced by clinicians is moral in nature, in part a reflection of the increasing complexity of health care, their roles within it, and the expanding range of available interventions. Moral suffering is the anguish that occurs when the burdens of treatment appear to outweigh the benefits; scarce human and material resources must be allocated; informed consent is incomplete or inadequate; or there are disagreements about goals of treatment among patients, families or clinicians. Each is a source of moral adversity that challenges clinicians' integrity: the inner harmony that arises when their essential values and commitments are aligned with their choices and actions. If moral suffering is unrelieved it can lead to disengagement, burnout, and undermine the quality of clinical care. The most studied response to moral adversity is moral distress. The sources and sequelae of moral distress, one type of moral suffering, have been documented among clinicians across specialties. It is vital to shift the focus to solutions and to expanded individual and system strategies that mitigate the detrimental effects of moral suffering. Moral resilience, the capacity of an individual to restore or sustain integrity in response to moral adversity, offers a path forward. It encompasses capacities aimed at developing self-regulation and self-awareness, buoyancy, moral efficacy, self-stewardship and ultimately personal and relational integrity. Clinicians and healthcare organizations must work together to transform moral suffering by cultivating the individual capacities for moral resilience and designing a new architecture to support ethical practice. Used worldwide for scalable and sustainable change, the Conscious Full Spectrum approach, offers a method to solve problems to support integrity, shift patterns that undermine moral resilience and ethical practice, and source the inner potential of clinicians and leaders to produce meaningful and sustainable results that benefit all.
There’s nothing easy about apology. The news is filled with examples of leaders apologizing, needing to apologize, or failing miserably at the attempt. And certainly we all have occasion to apologize ourselves—maybe more often than we realize. But we don’t need more apologies, says John Kador—we need better ones. Too many people just go through the motions, missing out on the power of apology to restore strained relationships, create possibilities for growth, and generate better outcomes for all. Effective Apology challenges you to think about the fundamental value and importance of apology as it delivers detailed advice for making an apology that truly heals and renews. Kador explores the Five Rs of apology: Recognize the wrong and the person harmed; accept moral Responsibility for your actions; express Remorse; provide meaningful Restitution; and offer assurance that the offense will not be Repeated. Making apology work in the real world—when and how to apologize, in what medium, and how to make it stick—is made clear through over seventy examples of good and bad apologies drawn from the news, popular culture, and the experiences of Kador, his clients, and his friends. The willingness to apologize signals strength, character, and integrity. Effective leadership is impossible without effective apology. John Kador shows how to craft and deliver a confident apology that will defuse resentment, reduce litigation, create goodwill, and transform a relationship ruptured by mistrust and disappointment into something stronger and more durable than it ever was before.
Renowned psychologist and bestselling author of The Dance of Anger sheds new light on the two most important words in the English language, "I'm sorry," and offers a unique perspective on the challenge of healing broken relationships and restoring trust. Dr. Harriet Lerner has been studying apologies for more than two decades, namely, why some people won't give them. Now she offers compelling stories and solid theory that demonstrates the transformative power of making amends and what is required for healing when the damage we've inflicted (or received) is far from simple. Readers will learn how to craft a meaningful apology and avoid signals of insincerity that only deepen suffering. In Why Won't You Apologize? Lerner challenges the popular notion that forgiveness is the only path to peace of mind and helps those who have been injured to resist pressure to forgive too easily. She explains what drives both the non-apologizer and the over-apologizer, and why the people who do the worst things are the least able to own their misdeeds. With her trademark humour and wit, Lerner offers a joyful and sanity-saving guide to setting things right.
The hidden brain is the voice in our ear when we make the most important decisions in our lives—but we’re never aware of it. The hidden brain decides whom we fall in love with and whom we hate. It tells us to vote for the white candidate and convict the dark-skinned defendant, to hire the thin woman but pay her less than the man doing the same job. It can direct us to safety when disaster strikes and move us to extraordinary acts of altruism. But it can also be manipulated to turn an ordinary person into a suicide terrorist or a group of bystanders into a mob. In a series of compulsively readable narratives, Shankar Vedantam journeys through the latest discoveries in neuroscience, psychology, and behavioral science to uncover the darkest corner of our minds and its decisive impact on the choices we make as individuals and as a society. Filled with fascinating characters, dramatic storytelling, and cutting-edge science, this is an engrossing exploration of the secrets our brains keep from us—and how they are revealed.