On the Justification of Forgiveness

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In history, the anxieties of forgiveness and unforgiveness accompany the vicissitudes of the times. It is indeed ubiquitous. Especially with the globalization of the 20th century, forgiveness of war crimes, ethnic persecution, and other issues of this century has been frequently seen，staged and universally used. However, the contradictory logic and deep connotation it contains have not been profoundly reconsidered. In this essay, it discusses whether forgiveness should be justified morally and what sorts of actions should not be forgiven at all.

First of all, forgiveness is the correct revelation and expression of human beings for their own essence. The most crucial meaning of forgiveness lies in this freedom. A forgiveness is carried out without power, which is unconditional but without sovereignty(Derrida, 2001, p.59). In the victim’s side, forgiveness surpasses the natural, automatic retaliation response after being invaded by others. In the perpetrator's side, repentance and forgiveness mean that they should no longer seek an external excuse for their own behavior, confess that the cause of the action is their own evil, personally express to the victim's distaste for this evil, and try to compensate the victim for losses . The former shows that evil and misfortune cannot deprive the human ability of love and forgiveness. This is the reason why people still have hope for life after seeing many evils and absurdities in the world. The latter shows that people who once committed wickedness may be separated from the sin of the past and reformed. Also evil does not necessarily follow the life of a man like a shadow. Moral salvation may occur in individuals. The dual dimension of human nature of "ought to be good" and "possible evil" has become the basic premise and logical starting point of forgiveness. As a limited rational existence, and as a matter of reality, man has an eternal possibility, that is, the possibility of following evil. At the same time, the goodness of implication in human nature should also pave the way for a person from nature to divinity. There is the possibility of forgiveness if there is evil, and there is a need for forgiveness. Forgiveness is built on the basis of free will, with the premise of acknowledging the equality of moral personality and the diversification of values, focusing on the realization of a just, reasonable and just social order and its own fullness. It is also based on understanding and allowing tolerance for harmful behavior. It is not a dispensable spiritual cultivation, nor is individual emotion expressed in random forms and random occasions of moral practice. But it is not a pure, absolutely abstract utopia.

In addition, forgiveness is a self-constructed existence paradigm in which mankind confronts conflict and dilemma in a dual posture of self-confidence and openness. To forgive is also good for one’s own interests, as it makes people to be resilient(Tutu, 2000, p.34). Furthermore, this self-transcendence also clearly reflects the appeal to intersubjectivity that is guided by the social factors of the ethical subject, which is mainly manifested in the conscious maintenance of the social contract through forgiveness. Since forgiveness itself has been shown very clearly as a deterministic universal right, then it should naturally have a boundary constraint at the entity and entity level. At the level of legal rights, the boundary of forgiveness is limited to members of the legal community. At the level of moral rights, all rational beings who can achieve interactive responses should obtain the legality of forgiveness appeals in the field of practice. The legal shell of the moral connotation of the forgiveness rights also exactly conforms to the consensus and recognition of the forgiveness and rationality in the depths of the human mind. The metaphysical connotation of forgiveness requires the realization of metaphysics. It is the logical necessity and profound need for the development of ethics itself. Its primary practical situation is to conceive the vision of the other, so that all forgiveness stakeholders reach a consensus on the premise of forgiveness, thereby eliminating the strong gift of possession. At the same time, the diversity of moral values is brought about by the structural differentiation of society. At the present time, the increasingly fierce moral differences need to resort to rational reconciliation and counseling from the perspective of both the subject and the object, and this needs to be based on the actual elimination of inter-subject prejudice. The practice of forgiveness can be introduced into the ethics committee mechanism, relying on the appeal of the democratic negotiation process to achieve the ultimate value orientation—a firm guarantee for the right, which answers the fact that the right has already become the strongest one of the times. It is in fact a possible path for perfect integration and fulfillment of individual goodness and social perfection. 

After forgiveness occurs, those who are even more disturbed should be ones who are forgiven. Forgiveness will probably go through three stages: First, the one who is forgiven should recognize their own mistakes and feel regret and pain for there own mistakes. Second, it enters  the period in which the ones try to change after they recognize that they should make up for their mistakes and put them into action. Third, there is less demands and control of his or her own behavior. At this time, a terrible mentality will quietly occupy the mind: I am like this, but also  what can I do? Compared to the past, he or she has been much better. At this time, subjectively, he refused to make further change. For the forgiver, his or her state stays for a long time: Should he or she believe him? Did he or she( the ones who are forgiven) really get better? When there are signs, they still cannot help but doubt it. It will depend not only on oneself but also on how long the forgiver can stay in the first and second stages. At this time, the pressure exerted on the forgiver by the bystanders will not be a catalyst to come out. It will only become a reason for disappointment and chilling. Once the forgiven ones has gained attention through short time success and seeing short-term changes, the pain is forgotten, and he will only stagnate and even intensify the former wrong behavior. In fact, it is even more disturbing to forgive people. Once they choose to forgive, they fall into a mystery. Once there are wrongs and doubts, they are too aggrieved. Also, the longer the depression, the more explosive it will be. Others will think the one who forgive others are hypocritical, feel nervous, think too much and so on. 

Therefore, the lessons can only be drawn from the worst actions, and there is no need for forgiveness in some worst cases. Forgiveness is often abused and popular in a lot of cultures and the current age. Sometimes it is due to confusion in people's understanding. People think that they can give forgiveness like God. More often, they apologize because of the balance of interests . Forgiveness is the rhetoric of reconciliation. And these strategies of benefit exchange are also often easy to complicate with the inertia of people who have forgotten their difficulties and avoided difficulties. In the second half of the 20th century, apologies and requests for forgiveness on the international political scene were a lot. However, Just as Jean(1980)  said, “I must encapsulate my resentments”(81). Because the intention of forgiveness is something that occurs between the perpetrator and the individual victim, it should first exist as a non-institutional act. Institutional behavior, while embodying the impact of repentance and forgiveness on public life, may also inflict penalties for repentance and forgiveness, which should be part of individual freedoms and responsibilities, so that repentance and forgiveness lose their positive significance - the resurrection of personal conscience . This point is particularly important to reflect on the historical tragedy of the 20th century. Japan launched the war of aggression against China in the last century—the establishment of the "Great East Asia Co-prosperity Circle." For this reason, the far-right forces in Japan have so far refused to plead guilty. However, there is still forgiveness of China. In the perpetrator's side, when the crime is a collective political crime committed in the name of a country or a group, a request for forgiveness is expressed by the head of state or the leader of the group. Similarly, in the victim’s side, when the misfortune is suffered because of belonging to a certain group (nationality, nationality, or religious group), then it is a question whether it should be granted by the head of state or group leader for forgiveness. It is the most common phenomenon of the time to shirk ones’ own culpability on the grounds of a certain social ideal or external environment. It can further leads to the totalitarianism in modern politics , which lies in the following: people seek good reasons for their bad will, use ideology to replace their personal consciences, and run state ideology with state machines.

Forgiveness gives a new beginning of life on the moral level. This kind of renewal of life and the power of the world is its irreplaceable importance. For extreme crimes such as crimes against humanity, forgiveness cannot be made without the seriousness of the pleadings of the perpetrators and active atonement as a necessary condition.

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