Topic oral philosophy Khâgne B / L type ENS
Forgiveness
In community life, men are encouraged to compete against each other. However, conflicts are a source of hatred and resentment. Also, forgiveness is necessary to overcome this conflict to restore peace. The very concept of forgiveness involves the idea of donation as something undeserved. Thus, the pardon appears to fall free. But forgiveness also involves the possibility to be yourself for the wrongs they committed. Forgiveness can he be interested?
Besides even if forgiveness is sincere, it still poses problems. It is presented as the solution by forgetfulness or amnesty, avoids the prolonged conflict. Forgiveness can mean forgetting or denial of guilt to end the conflict?
I) Forgiveness involves the recognition of evil
Forgiveness amounts to no longer consider the harm we suffered. In other words, it is no longer held against the author harm which you are a victim. This is why forgiveness is a kind of gift that is to say that not to give harm to others. In this sense we speak of divine forgiveness. God's forgiveness means that the sinner will not have to "pay" reparations for the harm he has committed. But this forgiveness is through the recognition of his prior misconduct.
Thus, the pardon implies that the author of evil confesses his regret, his repentance. Forgiveness implies therefore not the denial of the evil committed but the recognition of evil then the evil act is guilty of "forgotten".
Therefore, forgiveness seems free or almost free. Thus, it is similar to the gift because it does in fact recognition of evil committed, hence the importance of confession. Forgiveness proves to be both the recognition of fault and clearing the fault. Indeed, the very act of forgiveness carries with it the recognition that something wrong has been committed. How what is presented as an oversight of evil, can simultaneously involve its recognition?
II) Forgiveness involves the sacrifice
If forgiveness involves the recognition of evil, evil can go unpunished. Beyond the recognition of oral forgiveness called a repair. The biblical example shows that forgiveness requires sacrifice. Israel and the sacrifice was necessary when the divine law was violated in the Old Testament. Divine forgiveness occurs only insofar as the law of retaliation was observed.
Under this model, the Christianity of Christ's sacrifice is a prerequisite for the forgiveness of humanity. But the fundamental difference lies in the fact that forgiveness is really a gift because the sinner is no longer the origin of sacrifice required by divine law. It is God himself who makes the sacrifice through of Christ. We find, however, the size of the deletion with the symbol of the blood that washed fault.
In some primitive societies, forgiveness also involves the destruction of property of the person who committed the foul. It is played as something symbolic, since the destruction of property symbolizes the destruction of sins. Also, evil for evil seems unforgivable. Absolute evil which asserts itself to be beyond the realm of forgiveness. Although
divine forgiveness is presented as the very model of what should be the pardon, it remains problematic in Judaism and Islam. It implies the idea of sacrifice. This sacrificial dimension undermines the idea of free education. Forgiveness does it not free?
III) A pure forgiveness of all sacrifice is it possible?
If forgiveness requires a sacrifice on the part of those who committed the fault, then it can be a pure forgiveness. Yet in Christianity, forgiveness does not involve sacrifice on the part of those who committed the foul. Could there be such a pardon in order truly human?
If we stick strictly to the right, there is need of repair but Rousseau has shown mercy allows man to surrender to indifference with respect to the misfortune of others. Pity may allow forgiveness, however this is only if we begin to place of others. So, pity the inverse relation, no mercy on one who has suffered badly but the one who committed it. This inversion is made possible by the fact of being put in place of the offender: "Forgive as you will be forgiven," says the Bible. This mode of forgiveness is certainly condemned by Nietzsche because it is the pity. On the one hand, Nietzsche rejects the morality of resentment that radically denies the pardon even though the harm done should not begin the sovereignty of self. On the other hand, pity is akin to the weakness of contradicting any desire for power. This forgiveness of pity is therefore a refusal assertiveness.
Forgiveness is possible only if there is recognition of fault. It is often thought as something reciprocal opening the possibility of being forgiven in turn. If it involves the pity, it is not pure interest and therefore s'entache inclination in the Kantian sense. A pure forgiveness is not considering a pardon for reciprocity. Gold in the formula of our father "Forgive us our trespasses as we forgive those who trespass against us ", we can consider that the Christian who forgive, forgive to be forgiven. He forgives so out of interest and thus compromises the morality in the Kantian sense of selfless act. Whether by inclination or by interest, forgiveness is not a pure forgiveness. True forgiveness is a pardon which adheres strictly to the recognition of fault.
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