4.8 • 601 Ratings
🗓️ 27 December 2017
⏱️ 11 minutes
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0:00.0 | What it takes to forgive. Joseph forgives, that, as I've argued before, was a turning point in history because this was the first recorded act of forgiveness in literature. |
0:12.0 | It's important here to make a key distinction between forgiveness, which is a characteristic of the Judeo-Christian tradition and the appeasement of anger, which really is a human universal. |
0:26.9 | People are constantly harming others who then become angry, indignant and disrespected, |
0:32.4 | and if the offender does nothing to turn away their wrath, they will take revenge. Revenge is one way of restoring |
0:40.7 | the social order, but it's a very costly and dangerous one because it can lead to a circle of |
0:46.7 | retaliation that has no natural stopping point. One of my family offends one of your family, |
0:53.9 | think of the Montague's and Capulets or the |
0:56.8 | Corleonis and the Tatalias. So one of your family takes revenge which one of my family must retaliate |
1:03.4 | for the sake of family honour and so it goes sometimes for generations. The cost is often so great |
1:09.6 | that it's in everyone's interest to find a way of |
1:12.7 | stopping the cycle. That is universal. It exists in every human group and some non-human ones as well. |
1:21.0 | So the general way of bringing this kind of conflict to an end is what the ancient Greeks called |
1:26.2 | Sunnome, often translated as forgiveness, |
1:30.1 | but which actually, as David Constan shows in his masterly book before forgiveness, |
1:35.2 | actually means something like pardon, appeasement, a willingness to make allowances, |
1:40.5 | or accept an excuse, or grant an indulgence. |
1:49.4 | The end result is the victim foregoes revenge. The offender doesn't atone. Instead, he or she makes some kind of plea in mitigation. I couldn't help it. |
1:55.1 | It wasn't that bad. It's human nature. I got carried away. In addition, the offender must show in words or body language some form of |
2:03.4 | humility or submission. One classic example in the terror is Jacob's conduct towards Esau, |
2:10.5 | when they meet again after more than 20 years, during which time Jacob had been away in the home |
2:15.7 | of Laban. He knew that Esau felt wronged by him and had |
2:20.8 | declared his intention to take revenge after their father Isaac had died, and that's why Jacob |
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