User:Rdblakely/sandbox

= Week 3 - Article Evaluation = Wiki Article: Interpersonal communication

Evaluation:


 * The content of this article is relevant in that it pulls most material from citable sources that are widely definition based. The contents list then links interpersonal communication to several theories that are connected.
 * As this article is largely an overview of interpersonal communication there was not a lot of outside sources that were distracting. However, there was not much stretch on the topic either to make it where you wanted to keep reading more which could be a form of distraction.
 * I found this article to be in-date as the majority of the sources are from the late 90s into the current time
 * Heavy amount of information for some of the subtopics within the page.
 * Improvements that could be made would be better flow of the content as it goes from one section to another, and also more pictures/charts/diagrams that are able to get the content across in more of a enjoyable way than words.

Tone:


 * The tone of this page is neutral.

Sources/Citations:


 * There are several sections on this page that do not have linked citations to material
 * The citations and sources that are on this page are valid and clickable

Talk:


 * The talk on this page seems to come from a lot of students who are working on a project for this page based on the tone of the comments.



= Week 4 - Scholarly Sources = WIKIPEDIA ARTICLE PAGE: Forgiveness

Sources


 * 1) Counseling Within the Forgiveness Triad: On Forgiving, Receiving Forgiveness, and Self‐Forgiveness - https://doi.org/10.1002/j.2161-007X.1996.tb00844.x
 * 2) Lawler-Row, K., Scott, C., Raines, R., Edlis-Matityahou, M., & Moore, E. (2007). The Varieties of Forgiveness Experience: Working toward a Comprehensive Definition of Forgiveness. Journal of Religion and Health, 46(2), 233-248. Retrieved from http://www.jstor.org.libdata.lib.ua.edu/stable/27513006
 * 3) Fincham, F., Hall, J., & Beach, S. (2006). Forgiveness in Marriage: Current Status and Future Directions. Family Relations, 55(4), 415-427. Retrieved from http://www.jstor.org.libdata.lib.ua.edu/stable/40005337
 * 4) Sansone, R., Kelley, A., & Forbis, J. (2013). The Relationship Between Forgiveness and Borderline Personality Symptomatology. Journal of Religion and Health, 52(3), 974-980. Retrieved from http://www.jstor.org.libdata.lib.ua.edu/stable/24485045
 * 5) Escher, D. (2013). How Does Religion Promote Forgiveness? Linking Beliefs, Orientations, and Practices. Journal for the Scientific Study of Religion, 52(1), 100-119. Retrieved from http://www.jstor.org.libdata.lib.ua.edu/stable/23353893
 * 6) VanOyen Witvliet, C., Ludwig, T., & Laan, K. (2001). Granting Forgiveness or Harboring Grudges: Implications for Emotion, Physiology, and Health. Psychological Science, 12(2), 117-123. Retrieved from http://www.jstor.org.libdata.lib.ua.edu/stable/40063597
 * 7) Perkins, H. (2002). Journal for the Scientific Study of Religion, 41(2), 378-379. Retrieved from http://www.jstor.org.libdata.lib.ua.edu/stable/1388018

Research
Factors determining the likelihood of forgiveness in an intimate relationship.

Although there is presently no consensus for a psychological definition of forgiveness in the research literature, agreement has emerged that forgiveness is a process and a number of models describing the process of forgiveness have been published, including one from a radical behavioral perspective.

Dr. Robert Enright from the University of Wisconsin–Madison founded the International Forgiveness Institute and is considered the initiator of forgiveness studies. He developed a 20-Step Process Model of Forgiveness. Recent work has focused on what kind of person is more likely to be forgiving. A longitudinal study showed that people who were generally more neurotic, angry, and hostile in life were less likely to forgive another person even after a long time had passed. Specifically, these people were more likely to still avoid their transgressor and want to enact revenge upon them two and a half years after the transgression.

Studies show that people who forgive are happier and healthier than those who hold resentments. The first study to look at how forgiveness improves physical health discovered that when people think about forgiving an offender it leads to improved functioning in their cardiovascular and nervous systems. Another study at the University of Wisconsin found the more forgiving people were, the less they suffered from a wide range of illnesses. The less forgiving people reported a greater number of health problems.

The research of Dr. Fred Luskin of Stanford University, and author of the book "Learning to forgive" presented evidence that forgiveness can be learned based on research projects into the effects of forgiveness, giving empirical validity to the concept that forgiveness is not only powerful, but also excellent for your health was presented with a Champion of Forgiveness from the Worldwide Forgiveness Alliance on Forgiveness Day (first Sunday of August) for his teaching forgiveness as a life skill.

In three separate studies, including one with Catholics and Protestants from Northern Ireland whose family members were murdered in the political violence, he found that people who are taught how to forgive become less angry, feel less hurt, are more optimistic, become more forgiving in a variety of situations, and become more compassionate and self-confident. His studies show a reduction in experience of stress, physical manifestations of stress, and an increase in vitality.[page needed]

Religious views
Further information: Salvation and Sin

Judaism[edit]
See also: Repentance in Judaism

In Judaism, if a person causes harm, but then sincerely and honestly apologizes to the wronged individual and tries to rectify the wrong, the wronged individual is encouraged, but not required, to grant forgiveness:


 * "It is forbidden to be obdurate and not allow yourself to be appeased. On the contrary, one should be easily pacified and find it difficult to become angry. When asked by an offender for forgiveness, one should forgive with a sincere mind and a willing spirit ... forgiveness is natural to the seed of Israel." (Mishneh Torah, Teshuvah 2:10)

In Judaism, one must go to those he has harmed in order to be entitled to forgiveness. [One who sincerely apologizes three times for a wrong committed against another has fulfilled their obligation to seek forgiveness. (Shulchan Aruch) OC 606:1] This means that in Judaism a person cannot obtain forgiveness from God for wrongs the person has done to other people. This also means that, unless the victim forgave the perpetrator before he died, murder is unforgivable in Judaism, and they will answer to God for it, though the victims' family and friends can forgive the murderer for the grief they caused them. The Tefila Zaka meditation, which is recited just before Yom Kippur, closes with the following:


 * "I know that there is no one so righteous that they have not wronged another, financially or physically, through deed or speech. This pains my heart within me, because wrongs between humans and their fellow are not atoned by Yom Kippur, until the wronged one is appeased. Because of this, my heart breaks within me, and my bones tremble; for even the day of death does not atone for such sins. Therefore I prostrate and beg before You, to have mercy on me, and grant me grace, compassion, and mercy in Your eyes and in the eyes of all people. For behold, I forgive with a final and resolved forgiveness anyone who has wronged me, whether in person or property, even if they slandered me, or spread falsehoods against me. So I release anyone who has injured me either in person or in property, or has committed any manner of sin that one may commit against another [except for legally enforceable business obligations, and except for someone who has deliberately harmed me with the thought ‘I can harm him because he will forgive me']. Except for these two, I fully and finally forgive everyone; may no one be punished because of me. And just as I forgive everyone, so may You grant me grace in the eyes of others, that they too forgive me absolutely." [emphasis added]

Thus the "reward" for forgiving others is not God's forgiveness for wrongs done to others, but rather help in obtaining forgiveness from the other person.

Sir Jonathan Sacks, Chief Rabbi of the United Hebrew Congregations of the Commonwealth, summarized: "it is not that God forgives, while human beings do not. To the contrary, we believe that just as only God can forgive sins against God, so only human beings can forgive sins against human beings."

Jews observe a Day of Atonement Yom Kippur on the day before God makes decisions regarding what will happen during the coming year. Just prior to Yom Kippur, Jews will ask forgiveness of those they have wronged during the prior year (if they have not already done so). During Yom Kippur itself, Jews fast and pray for God's forgiveness for the transgressions they have made against God in the prior year. Sincere repentance is required, and once again, God can only forgive one for the sins one has committed against God; this is why it is necessary for Jews also to seek the forgiveness of those people who they have wronged.

Christianity[edit]
Forgiveness is central to Christian ethics and is a frequent topic in sermons and theological works. Considering Mark 11:25, and Matthew 6:14–15, that follows the Lord's Prayer, "For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins.," Forgiveness is not an option to a Christian, rather one must forgive to be a Christian. Forgiveness in Christianity is a manifestation of submission to Christ and fellow believers.

In the New Testament, Jesus speaks of the importance of Christians forgiving or showing mercy towards others. Jesus used the parable of the unmerciful servant (Matthew 18:21–35) to say that we should forgive without limits. Parable of the Prodigal Son is perhaps the best known parable about forgiveness and refers to God's forgiveness for his people.

In the Sermon on the Mount, Jesus repeatedly spoke of forgiveness, "Blessed are the merciful, for they will be shown mercy." Matthew 5:7 (NIV) "Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift." Matthew 5:23–24 (NIV) "And when you stand praying, if you hold anything against anyone, forgive him, so that your Father in heaven may forgive you your sins." Mark 11:25 (NIV)* "But I tell you who hear me: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. If someone strikes you on one cheek, turn to him the other also." Luke 6:27–29 (NIV) "Be merciful, just as your Father is merciful." Luke 6:36 (NIV) "Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven." Luke 6:37 (NIV)

Elsewhere, it is said, "Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?" Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven." Matthew 18:21–22 (NKJV)

Jesus asked for God's forgiveness of those who crucified him. "And Jesus said, 'Father, forgive them, for they know not what they do.'" Luke 23: 34 (ESV)

Benedict XVI, on a visit to Lebanon in 2012, insisted that peace must be based on mutual forgiveness: "Only forgiveness, given and received, can lay lasting foundations for reconciliation and universal peace".

Popular recognition[edit]
The need to forgive is widely recognized by the public, but they are often at a loss for ways to accomplish it. For example, in a large representative sampling of American people on various religious topics in 1988, the Gallup Organization found that 94% said it was important to forgive, but 85% said they needed some outside help to be able to forgive. However, not even regular prayer was found to be effective.

Akin to forgiveness is mercy, so even if a person is not able to complete the forgiveness process they can still show mercy, especially when so many wrongs are done out of weakness rather than malice. The Gallup poll revealed that the only thing that was effective was "meditative prayer".

Forgiveness as a tool has been extensively used in restorative justice programs, after the abolition of apartheid Truth and Reconciliation Commission (South Africa), run for victims and perpetrators of Rwandan genocide, the violence in Israeli–Palestinian conflict, and Northern Ireland conflict, which has also been documented in film, Beyond Right and Wrong: Stories of Justice and Forgiveness (2012).

Forgiveness In Relationships[edit]
Forgiveness in marriage is an important aspect in a marriage. When two individuals are able to forgive each other it results in a long happy marriage. Forgiveness can help prevent problems from accruing in the married couple's future.

In a 2005 study, researchers were interested in figuring out whether forgiveness is important in a marriage. When does forgiveness usually accrue? Does it accrue before an argument or after an argument? Does forgiveness take a role when a person breaks a promise? etc Researcher found six components that were related to forgiveness in marriage and explains how each one relates to forgiveness. The six components are: Satisfaction, Ambivalence, Conflict, Attributions, Empathy and Commitment.

Researchers provided an overview of forgiveness in marriage and how individuals in a relationship believe that if forgiveness accrues then you must forget what had happened. Moreover, based on the interventions and recommendations the researcher started to see how important forgiveness is in a relationship and how it can lead to a happy and healthy relationship.

In a 2005 study, researchers mentioned that when couples forgive their spouses they sometimes need help from professionals to overcome their pain that might be left behind. Researchers also described the difference between how each individual perceives the situation based on who is in pain and who caused the pain. Also how the couple react to the situation based on their feelings and how they personally respond to the situation.

The model of forgiveness:

"Enright's model of forgiveness has received empirical support and sees forgiveness as a journey through four phases" which are:


 * 1) Uncovering phase:  Emphases on exploring the pain that the individual has experienced.
 * 2) Decision phase: The nature of forgiveness is discussed. Also the individual commits that they will try to forgive the spouse
 * 3) Work phase: shifts the focus to the transgressor in an effort to gain insight and understanding.
 * 4) Deepening phase: the victim moves toward resolution, becoming aware that they are not alone, has themself been the recipient of others' forgiveness, and finds meaning and purpose in the forgiveness process.

Furthermore, when married couples argue they tend to focus on who is right and who is wrong. Also couples tend to focus on who proves the other wrong which can cause more problems and can make the problem worse because it will make it harder to forgive one another.

Recommendation and interventions:

The researchers also came up with recommendation for practitioners and intervention to help individuals that are married on how to communicate with each other, how to resolve problems and how to make it easier to forgive each other. Some of the interventions of forgiveness in marriage has been a great success. It encouraged forgiveness and made couples happier together.

Some of the recommendations that was given to practitioners was that the individuals had to explore and understand what forgiveness means before starting any intervention because the preconceived idea of forgiveness can cause problems with couples being open to forgive. For example, an individual not forgiving their spouse out of fear that the spouse might think that they are weak which can cause a conflict. It was stated that the couple must know the following:


 * Forgiveness takes
 * The different forms of forgiveness
 * The danger in communicating in forgiveness
 * That Perpetrators and victims have different perceptive context is important

Furthermore, the researchers thought of ways to further help married couples in the future and suggested that they should explore the following:


 * The importance of seeking forgiveness
 * Self-forgiveness
 * The role of the sacred in marital forgiveness

Relationships are at the sentiment aspect of our lives; with our families at home and friends outside. Relationships interact in schools and universities, with work mates and, with colleagues at the workplace and in our diverse communities. In the article it states, the quality of these relationships determines our individual well-being, how well we learn, develop and function, our sense of connectedness with others and the health so society.

In 2002, two innovators of Positive Psychology, Ed Diener and Martin Seligman, conducted a study at the University of Illinois on the 10% of students with the highest scores recorded on a survey of personal happiness. What they came up with was most salient characteristics shared by students who were very content and showed positive life styles were the ones who "their strong ties to friends and family and commitment to spending time with them."

A study done in 2000, identified as a key study that taken part and examined two natures of relationships (friends and family) and at what age does the support switch importance from one to the other. What the study showed that people whom had good family relationship, they were able to carry out more positive outside relationships with friends. Through the family relationship and friendships  the character of the individual was built to forgive and learn from the experience in the family. It just goes to show that to have a good base at the start of a young age, will train the person to have good better well-being with outside interactions.

In 2001, Charlotte vanOyen Witvliet  asked people to think about someone who had hurt, wronged, or offended them. As they thought to answer, she observed their reaction. She observed their blood pressure, heart rate, facial muscle tension, and sweat gland activity. To deliberate on an old misdemeanor is to practice unforgiveness. The outcome to the recall of the grudge the candidates’ blood pressure and heart rate increased, and they sweated more. Pondering about their resents was stressful, and subjects found the rumination unpleasant. When they adept forgiveness, their physical stimulation glided downward. They showed no more of an anxiety reaction than normal wakefulness produces.

In 2013, study on self-forgiveness with spouse forgiveness has a better outcome to a healthier life by Pelucchi, Paleari, Regalia and Fincham. This study investigates self-forgiveness  for real hurts committed against the partner in a romantic relationship (168 couples). For both males and females, the mistaken partners were more content with their romantic relationship to the extent that they had more positive and less negative sentiment and thoughts toward themselves. In the study when looking at the victimized partners were more gratified with the relationship when the offending partner had less negative sentiment and thoughts towards themselves. It concludes that self-forgiveness when in a relationship has positive impact on both the offending and victimized partner.

Forgiveness Interventions[edit]
Both negative and positive affect play a role in forgiveness interventions. It is the general consensus across researchers in the field of psychology, that the overarching purpose of forgiveness interventions is to decrease overall negative affect associated with the stimulus and increase the individual's positive affect.

The disease model has been mainly used in regards to therapy, however the incorporation of forgiveness into therapy has been lacking, and has been slowly gaining popularity in the last couple of decades. More recent research has shown how the growth of forgiveness in psychology has given rise to the study of forgiveness interventions.

Different Types[edit]
There are various forms of forgiveness interventions. One common adaptation used by researchers is where patients are forced to confront the entity preventing them from forgiving by using introspective techniques and expressing this to the therapist. Another popular forgiveness intervention is getting individual to try and see things from the offender's point of view. The end goal for this adaptation is getting the individual to perhaps understand the reasoning behind the offender's actions. If they are able to do this then they might be able to forgive the offender more easily.

There is, however, conflicting evidence on the effectiveness of forgiveness interventions.

Contrary Evidence[edit]
Although research has taken into account the positive aspects of forgiveness interventions, there are also negative aspects that have been explored as well. Some researchers have taken a critical approach and have been less accepting of the forgiveness intervention approach to therapy.

Critics have argued that forgiveness interventions may actually cause an increase in negative affect because it is trying to inhibit the individual's own personal feelings towards the offender. This can result in the individual feeling negatively towards themself. This approach is categorizing the individual's feelings by implying that the negative emotions the individual is feeling are unacceptable and feelings of forgiveness is the correct and acceptable way to feel. It might inadvertently promote feelings of shame and contrition within the individual.

Some researchers also worry that forgiveness interventions will promote unhealthy relationships. They worry that individuals with toxic relationships will continue to forgive those who continuously commit wrong acts towards them when in fact they should be distancing themselves from these sorts of people.

A number of studies showcase high effectiveness rates of forgiveness interventions when done continuously over a long period of time. Some researchers have found that these interventions have been proven ineffective when done over short spans of time.

Forgiveness Interventions: Children[edit]
There has been some research within the last decade outlining some studies that have looked at the effectiveness of forgiveness interventions on young children. There have also been several studies done studying this cross culturally. One study that explored this relationship, was a study conducted in 2009 by Eadaoin Hui and Tat Sing Chau. In this study, Hui and Chau looked at the relationship between forgiveness interventions and Chinese children who were less likely to forgive those who had wronged them. The findings of this study showed that there was an effect of forgiveness interventions on the young Chinese children.

Forgiveness and Health[edit]
Survey data from 2000 showed that 61% of participants that were part of a small religious group reported that the group helped them be more forgiving. Individuals reported that their religion groups which promote forgiveness was related to self-reports of success in overcoming addictions, guilt, and perceiving encouragement when feeling discouraged.

It is suggested that mindfulness plays a role in forgiveness and health. The forgiveness of others has a positive effect on physical health when it is combined with mindfulness but evidence shows that forgiveness only effects health as a function of mindfulness.

A study from 2005 states that self-forgiveness is an important part of self-acceptance and mental health in later life. The inability to self-forgive can compromise mental health. For some elderly people, self-forgiveness requires reflecting on a transgression to avoid repeating wrongdoings, individuals seek to learn from these transgressions in order to improve their real self-schemas. When individuals are successful at learning from these transgressions, they may experience improved mental health.

A study in 2015 looks at how self-forgiveness can reduce feelings of guilt and shame associated with hypersexual behaviour. Hypersexual behaviour can have negative effects on individuals by causing distress and life problems. Self-forgiveness may be a component that can help individuals reduce hypersexual negative behaviours that cause problems.

Evidence shows that self-forgiveness and procrastination may be associated; self-forgiveness allows the individual to overcome the negatives associated with an earlier behaviour and engage in approach-oriented behaviours on a similar task. Learning to forgive oneself for procrastination can be positive because it can promote self-worth and may cause positive mental health. Self-forgiveness for procrastination may also reduce procrastination.

Forgiveness and Physical Health[edit]
The correlation between forgiveness and physical health is a concept that has recently gained traction in research. Some studies claim that there is no correlation, either positive or negative between forgiveness and physical health, and others show a positive correlation.

Evidence Supporting a Correlation[edit]
Individuals with forgiveness as a personality trait have been shown to have overall better physical health. In a study on relationships, regardless if someone was in a negative or positive relationship, their physical health seemed to be influenced at least partially by their level of forgiveness.

Individuals who make a decision to genuinely forgive someone are also shown to have better physical health. This is due to the relationship between forgiveness and stress reduction. Forgiveness is seen as preventing poor physical health and managing poor physical health.

Specifically individuals who choose to forgive another after a transgression have lower blood pressure and lower cortisol levels than those who do not. This is theorized to be due to various direct and indirect influences of forgiveness, which point to forgiveness as an evolutionary trait. See Broaden and Build Theory.

Direct influences include: Reducing hostility (which is inversely correlated with physical health), and the concept that unforgiveness may reduce the immune system because it puts stress on the individual. Indirect influences are more related to forgiveness as a personality trait and include: forgiving people may have more social support and less stressful marriages, and forgiveness may be related to personality traits that are correlated with physical health.

Forgiveness may also be correlated with physical health because hostility is associated with poor coronary performance. Unforgiveness is as an act of hostility, and forgiveness as an act of letting go of hostility. Heart patients who are treated with therapy that includes forgiveness to reduce hostility have improved cardiac health compared to those who are treated with medicine alone.

Forgiveness may also lead to better perceived physical health. This correlation applies to both self-forgiveness and other-forgiveness but is especially true of self-forgiveness. Individuals who are more capable of forgiving themselves have better perceived physical health.

Criticisms[edit]
Forgiveness studies have been refuted by critics who claim that there is no direct correlation between forgiveness and physical health. Forgiveness, due to the reduction of directed anger, contributes to mental health and mental health contributes to physical health, but there is no evidence that forgiveness directly improves physical health. Most of the studies on forgiveness cannot isolate it as an independent variable in an individual's well-being, so it is difficult to prove causation.

Additionally, research into the correlation between physical health and forgiveness has been criticized for being too focused on unforgiveness. Research shows more about what hostility and unforgiveness contribute to poor health than it shows what forgiveness contributes to physical health.

Self-Forgiveness[edit]
Self-forgiveness happens in situations where an individual has done something that they perceive to be morally wrong and they consider themselves to be responsible for the wrongdoing. Self-forgiveness is the overcoming of negative emotions that the wrongdoer associates with the wrongful action. Negative emotions associated with wrongful action can include guilt, regret, remorse, blame, shame, self-hatred and/or self-contempt.

Major life events that include trauma can cause individuals to experience feelings of guilt or self-hatred. Humans have the ability to reflect on their behaviours to determine if their actions are moral. In situations of trauma, humans can choose to self-forgive by allowing themselves to change and live a moral life. Self-forgiveness may be required in situations where the individual hurt themselves or in situations where they hurt others.

Therapeutic Model[edit]
Individuals can unintentionally cause harm or offence to one another in everyday life. It is important for individuals to be able to recognize when this happens, and in the process of making amends, have the ability to self-forgive. Specific research suggests that the ability to genuinely forgive one's self can be significantly beneficial to an individual's emotional as well as mental well-being. The research indicates that the ability to forgive one's self for past offences can lead to decreased feelings of negative emotions such as shame and guilt, and can increase the use of more positive practices such as self-kindness and self-compassion. However, it has been indicated that it is possible for the process of self-forgiveness to be misinterpreted and therefore not accurately completed. This could potentially lead to increased feelings of regret or self-blame. In an attempt to avoid this, and increase the positive benefits associated with genuine self-forgiveness, a specific therapeutic model of self-forgiveness has been recommended, which can be used to encourage genuine self-forgiveness in offenders. The model that has been proposed has four key elements. These elements include responsibility, remorse, restoration and renewal.


 * 1) The therapeutic model suggests responsibility as the first necessary step towards genuine self-forgiveness. Research advises that in order to avoid the negative affect associated with emotions such as overwhelming guilt or regret, offenders must first recognize that they have hurt another individual, and accept the responsibility necessary for their actions.
 * 2) Once the individual has accepted responsibility for their offences, it is natural for them to experience feelings of remorse or guilt. However, these feelings can be genuinely processed and expressed preceding the need for restoration.
 * 3) The act of restoration allows the offending individual to make the necessary amends to the individual(s) they have hurt.
 * 4) The final component in the model of self-forgiveness is renewal. The offending individual is able to genuinely forgive themself for their past transgressions and can engage in more positive and meaningful behaviors such as self-compassion and self-kindness.

Despite the suggested model, research advises that the process of self-forgiveness is not always applicable for every individual. For example, individuals who have not actually caused others any harm or wrongdoing, but instead are suffering from negative emotions such as self-hatred or self-pity, such as victims of assault, might attempt self-forgiveness for their perceived offences. However, this would not be the process necessary for them to make their amends. Additionally, offenders who continue to offend others while attempting to forgive themselves for past offences demonstrate a reluctance to genuinely complete the four stages necessary for self-forgiveness. Research suggests that it is important to first gather exterior information about the individual's perceived offences as well as their needs and motivation for self-forgiveness.

= Unapologetic Forgiveness = Being unapologetic is often something that humans come across at some point in their lives, and there has been much research on if a person refuses to apologize or even recognized the wrongdoings. This can then often lead into how one would go into forgiving the unapologetic party and "the relationship between apologies and the adjectives 'apologetic' and 'unapologetic' is not quite so straightforward ."

Character Retributivism

 * 1) Forgiveness could be offered only at significant temporal remove from the wrongdoing.
 * 2) The enforcement of justice, at least with regard to punishing or rewarding, falls outside the purview of personal forgiveness.
 * 3) Forgiveness operates at a different level than justice.

The Decision to Forgive
Jean Hampton sees the decision to forgive the unrepentant wrongdoer as expressing a commitment "to see a wrongdoer in a new, more favorable light" as one who is not completely rotten or morally dead.