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Physiological and psychological correlates of forgiveness
Abstract
Forgiveness is an important theological construct that impinges directly upon our ability to relate to others. Some research associates higher forgiveness with better mental health but little data exists which relates biological factors to forgiveness. This study correlated forgiveness scale scores of 68 community adults with a variety of immunological, psychophysiological and other physiological factors. Blood samples and physiological measurements were taken after a 30-minute rest period. In addition, participants completed a series of standardized assessments of anger, anxiety, depression, social desirability and coping styles. Higher levels of forgiveness correlated with better health habits, lower anxiety, lower anger, lower depression, and more task coping. In addition, people with higher levels of forgiveness had lower hematocrit levels, lower white blood cell counts, and higher TxPA levels. Lower forgiveness levels were correlated with higher T-helper/cytotoxic cell ratios. In general, results supported the hypothesis that forgiveness is positively associated with indices of good health. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
... Traditionally, forgiveness may have both personal and relational advantages (Paleari et al., 2003). People who are inclined to forgive decrease the negative affect like anger, depression, and anxiety (Seybold, Hill, Neumann, & Chi, 2001;Reed & Enright, 2006;Russell, 2013) as well as increase the overall sense of physical (Seybold et al., 2001;Wilson, Milosevic, Carroll, Hart, & Hibbard, 2008), psychological, behavioral, and emotional well-being (Jenkins, 2012) than those who could not forgive easily. At the relational level, people who practice a habit of forgiveness experience a freedom from damaging relationships in the family, within friends, romantic partners, and religions. ...
... Traditionally, forgiveness may have both personal and relational advantages (Paleari et al., 2003). People who are inclined to forgive decrease the negative affect like anger, depression, and anxiety (Seybold, Hill, Neumann, & Chi, 2001;Reed & Enright, 2006;Russell, 2013) as well as increase the overall sense of physical (Seybold et al., 2001;Wilson, Milosevic, Carroll, Hart, & Hibbard, 2008), psychological, behavioral, and emotional well-being (Jenkins, 2012) than those who could not forgive easily. At the relational level, people who practice a habit of forgiveness experience a freedom from damaging relationships in the family, within friends, romantic partners, and religions. ...
... friends, parent, and siblings). Forgiveness-seeking scripts seemed not to matter in out-group situations despite the notion that forgiveness enhances positive emotions and replaces negative feelings (Seybold et al., 2001;Witvliet et al., 2002;Berry et al., 2005;Reed & Enright, 2006;Russell, 2013). ...
Forgiveness has been widely investigated-most of the time, using victims’ perspective. However, limited attention has been given to the nature and process of forgiveness from a transgressors’ standpoint. The primary objective of this study was to analyze the forgiveness-seeking scripts of the transgressors in interpersonal transgressions using both descriptive qualitative (Study 1; N=87) and experimental (Study 2; N=299) approaches. Study 1 provided qualitative information regarding successful forgiveness-seeking script patterns. The scripts were developed and validated through Guttman scale and Q-sort method to arrive at five (5) scripts. The successful forgiveness-seeking scripts were integrated in vignette stories which were used as priming for the experiment (Study 2), which accounted for relationships that were considered in-group or outgroup. Study 2 revealed that the successful forgiveness-seeking scripts included admitting to one’s mistake and providing resolution to the situation which was more evident when one has a close relationship with the transgressor. The amount of information discussed in the script is considered valuable in maintaining good interpersonal relationships, this study supports the research stating that relationships are moderated by forgiveness (Heintzelman, Murdock, Krycak, & Seay, 2014) and that the degree of relationship affects forgiveness (Maio, Thomas, Fincham, & Carnelley, 2008).
... Toussaint et al. (2008) also noted that both forgiveness and hope involve deciding that one wants to achieve a goal (e.g., resolve a conflict) and then working together with the offender to identify pathways to that commitment, despite the existence of potential obstacles. Seybold et al. (2001), on the basis of the premise that forgiveness reduces hostility (which is considered alongside anger as a dimension of aggression and is one of the main correlates of type A behaviour; Billing & Steverson, 2013), proposed various pathways linking forgiveness to health, including healthier behaviour and transcendent or religious factors. The latter include a range of cognitive and behavioural techniques that help individuals cope with or adapt to difficult life situations (Denney & Aten, 2020). ...
... The data obtained also suggest, to some extent, that the reduction of perceived stress occurs through complex coping mechanisms; that is, different attitudes, experiences, and behaviours may influence each other and jointly contribute to the reduction of distress in young adults. On the other hand, the results for specific indirect effects revealed that the high validity of variables such as health, negative outlook (the largest effect), aggressiveness, and social support play a special role in adaptation to stressful life events in forgiving individuals, which in turn indirectly corresponds to the existing literature on predictors of stress and health (Cheng et al., 2021;Seybold et al., 2001;Toussaint et al., 2008;Zhu, 2015). According to the hypothesis we formulated, these various sociopsychological variables appeared to explain the negative association between forgiveness of others and distress. ...
Background:
Forgiveness is one form of emotion-focused coping, and the positive effects of such a practice on mental well-being have been confirmed by numerous meta-analyses. The biopsychosocial model assumes that feeling burdened is determined by a number of physical, psychological, and social factors, suggesting a multidimensional relationship between forgiveness and distress. In this study, we tested a model according to which various sociopsychological variables (i.e., health, outlook, spirituality, aggression, and social support) mediate the negative association between episodic forgiveness (also known as state forgiveness) and distress.
Participants and procedure:
We tested the model on a cross-sectional sample of 436 young adults from the United States (62% of whom were women) using structural equation modelling (SEM).
Results:
The results of the overall model supported our indirect effects hypotheses. An analysis of specific indirect effects revealed that variables such as health, a negative outlook, aggressiveness, and social support play a special role in adaptation to stressful life events in forgiving individuals.
Conclusions:
The relationship between episodic forgiveness and distress can be explained through complex sociopsychological mechanisms, including feelings of health, outlook, or social support, and attitudes, experiences, and behaviours related to these mechanisms can influence each other and collectively contribute to preventing or reducing perceived burden in young American adults.
... Research has yielded a positive relationship between self-esteem and forgiveness (Eaton et al., 2006;Neto & Mullet, 2004;Strelan, 2007). Conversely, individuals high on neuroticism have been found to be less likely to forgive themselves (Maltby et al., 2001) or others (Berry et al., , 2005McCullough & Hoyt, 2002;Seybold et al., 2001). Although no research to date has investigated the relationship between the remaining two CSE sub traits and forgiveness, this can be theoretically supported. ...
... Although prior research does not offer consistent results and research in this area is limited, our findings were consistent with previous research demonstrating self-esteem to be a predictor of forgiveness (Eaton et al., 2006;Strelan, 2007). Corroborating our findings, other studies have previously demonstrated a strong negative association between neuroticism and forgiveness (Berry et al., , 2005Maltby et al., 2001;McCullough & Hoyt, 2002;Seybold et al., 2001). Our hypothesis related to the CSE-forgiveness relationship was also based on theoretical grounds, suggesting an association between selfefficacy, locus of control and forgiveness (Bandura, 1997;Worthington et al., 2000). ...
Core self-evaluations (CSE) is a trait representing the fundamental appraisals made by oneself about their worth, competence and capabilities. Available research on the CSE sub-factors provide sufficient evidence for an existing relationship with aggression. Interestingly, there is growing evidence to suggest that this relationship may be indirect, via the cognitive processes of anger rumination and forgiveness. The current study aspires to expand the available knowledge in the field by investigating the links between CSE and aggression, and exploring how anger rumination and forgiveness may mediate this relationship. Participants (N = 351) completed an online survey measuring their levels of CSE, anger rumination, forgiveness and aggression. As hypothesised, CSE was found to be negatively associated with aggression. This relationship was found to be independently and serially mediated by anger rumination and forgiveness, with this mediation being full. These effects were also observed for the relationship between CSE and the aggression sub-factors of anger and physical aggression. Τhe relationship between CSE and the hostility sub-factor was partially mediated by anger rumination and forgiveness. However, the relationship between CSE and verbal aggression was only partially mediated by anger rumination. Together, these findings extend our knowledge around the relationship between CSE and aggression and increase our understanding on the underlying mechanisms, highlighting the potential utility of interventions targeting CSE to prevent and treat aggressive behaviour.
... Just like rumination, forgiveness has shown itself to be associated with depression, anxiety and stress (Maltby et al., 2001;Seybold et al., 2001). Forgiveness is a process through which an individual has acknowledged that a transgression has occurred and has reframed their perception of the transgression so that their response to it is no longer negative. ...
... The association found between rumination and emotional distress supports previous findings by Maltby et al. (2001) who reported that rumination was a predictor of depression, anxiety and stress. The association between forgiveness and emotional distress supports research by Seybold et al. (2001) who reported an association between forgiveness and depression. The reported forgivenessemotional distress association also supported research by Porada et al. (2018) who found that forgiveness was associated with unconditional self-acceptance and irrationality (which included measures of global evaluations of self-worth). ...
Core self-evaluation (CSE) is a latent construct that refers to the fundamental appraisal that an individual derives about their self-worth, their capabilities and their competence. The aim of this study was to examine the relationship between CSE and emotional distress, in the forms of depression, anxiety and stress. The study also sought to explore how the cognitive processes of rumination and forgiveness may mediate these relationships. Participants (N = 193) completed a series of questionnaires assessing CSE, rumination, forgiveness, an emotional distress. The analysis indicated that CSE is negatively associated with emotional distress and that this relationship is partially mediated by rumination and forgiveness. Mediation in series was not present when rumination and forgiveness were represented by global factors but was reported when they were represented by the sub-factors of brooding and forgiveness of self/situation. This was consistent for a global measure of emotional distress and for the specific emotions of depression and stress. While the relationship between CSE and anxiety was mediated by rumination, forgiveness did not contribute to this relationship. CSE appears to be a significant contributor to the experience of emotional distress, with rumination (brooding) and forgiveness tending to mediate these relationships.
... It is also important to know whether self-forgiveness has an impact on immune functioning people. On this topic, Seybold, Hill, Neumann, and Chi (2001) in their study of community health, suggested that there is a connection between self-forgiveness and immune functioning. The reason being that self-forgiveness relates to lower white blood cell counts and higher T-helper/T-cytotoxic cell rations. ...
... The reason being that self-forgiveness relates to lower white blood cell counts and higher T-helper/T-cytotoxic cell rations. It is discovered that selfforgiveness is inversely associated with resting diastolic blood pressure in people of high-income and positively associate with resting cortisol in low-income people (Seybold, Hill, Neumann, & Chi, 2001). ...
It is timely to have this kind of study in South Africa as the country has an increasing number of people living with HIV and AIDS. While an extensive literature has documented factors associated with HIV and AIDS, psychosocial variables associated with the health of persons living with HIV (PLH) have only begun to receive attention recently. The objective of this paper was to explore the views of a group of people living with HIV and AIDS regarding HIV and AIDS and Self-Forgiveness. Theoretical base: To examine the role of self-forgiveness in people living with HIV and AIDS, George Engel’s Biopsychosocial Model was adopted. Methods: Individual In-depth Interviews were conducted with 10 purposefully-selected participants in Ekurhuleni. Outcomes: Results showed that self-forgiveness has a huge role in the lives of people living with HIV and AIDS. For instance, it has been found that self-forgiveness leads to acceptance of HIV status, promote infected people to seek medical care, and eventually gain the confidence to disclose to friends and families. Work implications: In conclusion, self-forgiveness has micro, messo and macro implications as it promotes good health of people living with HIV and AIDS; enhance HIV status self-disclosure and adherence to HIV treatment.
... As a self-protection mechanism, trait forgiveness can help individuals release negative emotions such as anger and hatred and maintain their physical and mental health. Less forgiving but more revengeful individuals, who are always under tremendous physical and mental pressures, frequently experience bad emotions like anger, hostility, dismay, anxiety and inferiority, which may result in depressed moods, dysfunctional immune system (Seybold, Hill, Neumann, & Chi, 2001) , high blood pressure or heart diseases (Friedberg, Suchday, & Shelov, 2007). Apparently, trait forgiveness can affect individual mental health directly. ...
... In contrast, people with less trait forgiveness tend to adopt emotion-centered strategies. They ruminate a lot on the offenses and enhance the avoidance or revenge motivation to the wrongdoers, which may leave them in poor health (McCullough et al., 2001;Seybold, Hill, Neumann, & Chi, 2001). An investigation conducted by Friedberg, Adonis, Von Bergen, and Suchday (2005) on New Yorkers one year after the September 11th terrorist attack also proved the existence of indirect mechanism that rumination mediated the relationship between forgiveness and perceived stress. ...
... Dispositional self-forgiveness is associated with outcomes such as greater immunological health (Seybold, Hill, Neumann, & Chi, 2001), general health (Wilson, Milosevic, Carroll, Hart, & Hibbard, 2008), and mental health (Hirsch, Webb, & Jeglic, 2011;Rohde-Brown & Rudestam, 2011;Sternthal, Williams, Musick, & Buck, 2010) and is predictive of decreased depression and suicidality (Hirsch et al., 2011). Similar trends have been found in military personnel (Bryan, Theriault, & Bryan, 2015). ...
... However, we ensured our tests were adequately powered, and all hypotheses were generated a priori (except those labeled exploratory), increasing our confidence in the findings. That said, because of the small n and the fact that this is a first signal of these relationships in this population, replication is necessary (although see Hirsch et al., 2011;Seybold et al., 2001, andWilson et al., 2008 for similar wellbeing results in other populations). ...
Firefighters face increased rates of mental health disorders secondary to traumatic exposure yet consistently report that stigma interferes with help-seeking. We examined whether firefighters who are by disposition more self-forgiving would exhibit less stigma and fewer mental health challenges. Dispositional self-forgiveness is a personality trait characterized by nonintropunitive responding, self-acceptance/positivity, and resolution of negative states following perceived failure. A community sample of professional firefighters (n = 72) completed measures of trait self-forgiveness, stigma, PTSD symptoms, depressive symptoms, and suicidality. Consistent with expectations, self-forgiveness was associated with less self-stigma (r = −.38) and internalized stigma (r = −.42). Consistent with theory, no substantive link was found between self-forgiveness and public stigma. Also consistent with expectations, substantive relationships were found with wellbeing: self-forgiveness predicted fewer depressive symptoms, less suicidality, and fewer PTSD symptoms. Surprisingly, these relationships existed largely independent of relationships with stigma. Overall, trait self-forgiveness was an important predictor of both stigma and mental health symptoms among professional firefighters. Implications for theory and practice are discussed.
... 31,32 Another study echoed these results, and also found that lower anger levels were correlated with higher forgiveness. 33 The general conclusion of this study was that forgiveness led to better overall mental health. 33 In our study, we found that participants had an overall PHQ-9 score of 7.26, landing in the category of mild depression. ...
... 33 The general conclusion of this study was that forgiveness led to better overall mental health. 33 In our study, we found that participants had an overall PHQ-9 score of 7.26, landing in the category of mild depression. Participants with 4+ survivors had the highest PHQ-9 score (8.55) in comparison with those with zero survivors (5.75), showing a statistically significant result (difference of 2.80) that Armenians with more genocide survivors have higher depression levels, almost reaching moderate depression (p<0.01). ...
... For example, during the first phase, the individual becomes aware of the emotional pain that has resulted from a deep, unjust injury. A considerable amount of research has found a relationship between forgiveness and the emotion of anger (Hansen et al., 2009;Seybold et al., 2001). Anger is one of the most commonly experienced emotions, and its origin and expression have been studied by a variety of theorists and views (Averill, 1983;Kemp & Strongman, 1995). ...
The purpose of the present study was to investigate the effects of the level of anger and emotional support on the tendency to forgive of individual. To achieve this end, 127 University of Dhaka and Butex students were taken as samples. There were 75 males and 52 females. The Bangla version of the Anger and Emotional Support scale (AAS), the Bangla version of the Level of Anger scale (LAS), and the Bangla version of the Tendency to Forgive scale (TTFS) were used for data collection. Pearson product-moment correlations and multiple regressions were carried out to see the relationship between emotional support and the level of anger with the tendency to forgive. Correlational analysis indicated that the correlation of the tendency to forgive with emotional support (r = 0.661, p <.01), was positively significant, and the correlations of the tendency to forgive with level of anger (r =-0.792, p <.01), was negatively significant. Again, multiple regressions indicated that 66.6 % of the variation in the tendency to forgive could be explained by both anger and emotional support (R² =.666). The level of anger scale recorded a higher beta value (β =-.625, p <.001) than the emotional support scale (β = .260, p <.001). These findings may explain that both anger and emotional support can influence the tendency to forgive in life but the level of anger had better significant effect.
... Two studies, that we are aware of, have investigated the relationship between immune health and forgiveness. Seybold et al. (2001) discovered that greater forgiveness was associated with lower white blood cell counts and lower hematocrit levels (i.e., red blood cell percentage). An increase in white blood cells is a marker of infections (Brodin & Davis, 2017), as is an increase in hematocrit levels (Moolenaar et al., 1995). ...
Forgiveness is an important component of many of the world’s religions that also has benefits for individuals’ health and relationships. Research on the health benefits of forgiveness is couched predominately in the stress and coping framework, which views forgiveness as buffering the stress associated with unforgiving feelings. This exploratory study (N = 47) elaborated on the stress and coping framework by investigating it in conversation with an evolutionary approach. Specifically, this study examined one’s own forgiveness index (i.e., the interaction of exploitation risk and relationship value) as moderating an association between forgiveness and Epstein–Barr virus (EBV) antibodies. The results indicated that forgiveness shared no significant association with EBV antibodies at low (16th percentile) levels of relationship value (b = − 11, p = .643), but shared an increasingly significant negative association at moderate (50th percentile: b = − 49, p = .038) and high (84th percentile: b = − 84, p = .009) levels, suggesting that forgiveness was more strongly linked to enhanced immune function when occurring in higher valued relationships. Implications for religion, theory, and methodological comparison are discussed.
... In reverse, Schultz et al. (2010) find that religion and spirituality may mediate the relationship between the state of forgiveness and personal growth. Similarly, Thoresen et al. (2000) and Seybold et al. (2001) have proposed that increasing transcendent experience could connect forgiveness and well-being. ...
Research suggests that forming a fresh framework of significance and reconstructing the spiritual underpinnings of one’s existence may empower a victim of sexual abuse to move beyond the grasp of the distressing incident. This longitudinal study investigates the interplay between forgiveness, spirituality that provides transcendent meaning-making, and mental well-being. The two-wave study involved 246 Polish women aged 18–45 who have experienced sexual assault. The procedure for both waves involved completing questionnaires assessing decisional and emotional forgiveness, spirituality, and well-being. Structural equation modeling shows the mediating effect of spirituality on the positive association between the state of forgiveness (as a latent variable including emotional and decisional dimensions) and mental well-being. The outcomes contribute to a deeper comprehension of the complex psychological processes triggered by sexual assault and extend the implications for tailored therapeutic interventions and support mechanisms for survivors. By highlighting the potential of spirituality as a conduit for enhancing mental well-being through forgiveness, this research offers valuable insights for developing comprehensive and effective healing strategies for individuals who have endured sexual assault.
... Emerging from the complex interplay of emotions, cognition, and interpersonal dynamics, the concept of forgiveness has attracted considerable interest across a wide array of academic domains. The significance of forgiveness goes beyond individual experiences, exerting influence on both mental and physical well-being (Friedberg, Suchday, & Srinivas, 2009;Seybold, Hill, Neumann, & Chi, 2001;Toussaint, Worthington, & Williams, 2015). Psychological inquiries delve into the cognitive and emotional mechanisms that form the foundation of forgiveness, investigating its implications for mental health (McCullough, Pargament, & Thoresen, 2000;. ...
With the rise in the popularity of the positive mental health perspective, the concept of forgiveness has captured the attention of numerous researchers in the psychology and mental health domains. This heightened interest has resulted in a notable surge in studies focused on identifying the variables associated with forgiveness. Beyond elucidating the connection between forgiveness and psychological well-being, there is a growing emphasis on studies that aim to enhance individuals' knowledge, skills, and positive attitudes toward forgiveness. In this study utilizing a descriptive research model, 13 theses and 7 articles featuring experimental interventions on forgiveness were scrutinized. The evaluation encompassed the composition of the research group, the primary disciplines and publication years, the study design, characteristics of the applied group intervention, the entity administering it, session numbers, utilized measurement tools, and the effectiveness of the intervention. The findings indicate that all forgiveness interventions effectively heightened participants' knowledge and skills regarding forgiveness, fostering a positive attitude toward forgiveness. In summary, forgiveness interventions are associated with increased forgiveness and a positive impact on psychological health.
... [1] Self-forgiveness was correlated with the T-helper-to-T-cytotoxic ratio, and lower levels of forgiveness were associated with hypertension, increased heart rate, and perception of stress. [23,24] These findings may highlight the health-promoting qualities of forgiveness that can be linked with the enhancement of positive emotions by which individuals get an ability to recover from negative emotional states resulting from the state of unforgiveness and its associated prolonged health-eroding physiological activation and poor quality of life. ...
... [1] Self-forgiveness was correlated with the T-helper-to-T-cytotoxic ratio, and lower levels of forgiveness were associated with hypertension, increased heart rate, and perception of stress. [23,24] These findings may highlight the health-promoting qualities of forgiveness that can be linked with the enhancement of positive emotions by which individuals get an ability to recover from negative emotional states resulting from the state of unforgiveness and its associated prolonged health-eroding physiological activation and poor quality of life. ...
Despite the evidence of having physical and mental health benefits of practicing forgiveness, resistance among therapists is evident, probably due to the lack of a coherent theoretical grounding in the understanding of forgiveness. Hence, to encourage the practice of forgiveness in clinical settings, more rigorous studies should be planned along with re-conceptualization of existing models of forgiveness by taking account of variables such as personality and other contextual factors. The purpose of this article is to explore the concept of forgiveness as a therapeutic construct and to discuss the benefits and limitations of practicing forgiveness in therapeutic settings.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
This open access book presents a novel multidisciplinary perspective on the importance of human flourishing. The study of the good life or Eudaimonia has been a central concern at least since Aristotelian times. This responds to the common experience that we all seek happiness. Today, we are immersed in a new paradoxical boom, where the pursuit of happiness seems to permeate everything (books, media, organizations, talks), but at the same time, it is nowhere, or at least very difficult to achieve. In fact, it is not easy to even find a consensus regarding the meaning of the word happiness. Seligman (2011), one of the fathers of the positive psychology, confirmed that his original view the meaning he referred to was close to that of Aristotle. But, he recently confessed that he now detests the word happiness, since it is overused and has become almost meaningless.The aim of this open access book is to shed new light on human flourishing through the lenses of neurosciences and health, organizations, and arts. The novelty of this book is to offer a multi-disciplinary perspective on the importance of human flourishing in our lives. The book will examine further how different initiatives, policies and practices create opportunities for generating human flourishing.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
In this chapter, we examine the association between forgiveness and flourishing. We begin by identifying what forgiveness and flourishing are. We then move to considering conceptual models as well as evidence supporting the connection between forgiveness and flourishing. An early model of the forgiveness and mental health relationship offers a beginning in this regard. Next, we examine the stress-and-coping models of forgiveness of oneself and others. The final model is the scaffolding self and social systems model of forgiveness and subjective well-being. These models offer multiple vantage points from which to consider the forgiveness-flourishing connection. Limitations to these models and to the current state of knowledge on forgiveness and flourishing are highlighted, especially the limits to comprehensive assessment of flourishing in the extant literature. Conclusions and future directions for studying and promoting flourishing in people of different religious affiliation, cultures, countries, and life-circumstances are discussed in closing.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
This chapter attempts to connect fatherhood involvement with human flourishing. We begin by presenting to the reader the reasons why fatherhood involvement matters. We then review fatherhood as a transformative event, together with the barriers that may limit the transformational aspect of fatherhood. Next, we review the concept of generativity, and a new definition of paternal generativity is also provided. Then, we present a model that connects fatherhood to human flourishing, partially explained by the role of paternal generativity and relational flourishing. Finally, the chapter ends with implications for researchers, organizations, and governments.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
To establish a “neuroscience of flourishing” one must first boil down its definition to only feature psychological concepts and then build a definition based on what the brain does. The “trait” perspective treats flourishing as a trait of the person that is reflected by forms of brain structure and/or patterns of neural functioning. The “behavioral” perspective emphasizes the brain as doing the behaviors that flourishing people do. I spend more time fleshing out the “belief” perspective, which is the brain’s representions of ‘having flourishing. In particular, the ventromedial prefrontal cortex (vmPFC) forms these flourishing beliefs by generating positive evaluations of life circumstances (e.g., life satisfaction), the self (e.g., self-esteem), relationships (e.g., relationship satisfaction), and goal progress (e.g., purpose). This “belief” neuroscientific perspective on flourishing is parsimonious, helps explain the overlapping yet distinct features of hedonic and eudaimonic flourishing, and forms the basis for neurologically constrained psychological models of flourishing.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
Work and family are two domains of human life that are closely interconnected. For that reason, job resources can potentially contribute to have a better non-work life domain. The purpose of this research is to study how contextual resources, such as spouse behavior at home, can foster human flourishing through spill crossover, resulting in enriched outcomes in the work and home domain. We explore how support for work received from the spouse can lead to the generation of resources such as creativity, self-efficacy and strategic renewal. This chapter contributes to the work and family literature by introducing the concept of work supportive spouse behavior (WSSB), defined as behaviors exhibited by spouses that are supportive of their partner’s role in the workplace—this concept mirrors the family supportive supervisor behavior (FSSB) that denotes behaviors by supervisors that favor their employees’ role as family members.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
Eudaimonic well-being builds on the writings of Aristotle and integrates contemporary theories of positive psychological functioning. The empirically operationalization is detailed, emphasizing the importance of rigorous psychometric evaluation. Scientific advances of this model of well-being are noted, showing links to sociodemographic factors, experiences in work and family life, and health outcomes. Three future directions for research are considered. The first addresses growing problems of socioeconomic inequality and their role in undermining the opportunities of disadvantaged segments of society to experience eudaimonia. These problems have now been exacerbated by the COVID-19 pandemic, which has disproportionately impacted those who were already vulnerable. The second new direction examines the role of the arts and humanities as factors that nurture eudaimonic well-being. Whether the arts can activate needed compassion and caring among the privileged is also considered. The third new direction examines the intersection of entrepreneurial studies with eudaimonic well-being. Conventional conceptions of entrepreneurial success focus on business profits; a case is made that eudaimonia, of the entrepreneur as well as his/her employees and surrounding communities, constitute further measure of success that elevate issues of virtue, morality, and ethics.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
The great architect Antoni Gaudí i Cornet (1852–1926) is one of the shining lights of humanity on its path to social and individual perfection.
Through his works, his life, and his teaching to his disciples and collaborators, we can easily describe a real form of human flourishing. Millions of people from every corner of the world are interested in the works of Gaudí and the positive impact it has on humanity.
In this chapter, first we discuss human flourishing in the life and the teachings to his disciples of Gaudí, how Antoni Gaudí achieved his own flourishing; secondly, we indagate about how his art works are contributing to the flourishing of millions of human beings and, finally, we illustrate our opinions with three examples of Gaudí’s works which demonstrate to others ways to flourish themselves.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
Human flourishing has been defined as a subjective and holistic sentiment related to growth, prosperity, fulfillment, and sense of life completeness. This definition may lead to think that human flourishing is unique to people living under privileged circumstances of health and well-being, whereas people with life limiting illnesses are deprived from this possibility.
In this paper, we reflect on the idea of human flourishing in the context of palliative care. Although people with advanced illnesses experience in a special manner the limits of human life and vulnerability, and the final stages may inevitably imply considerable suffering, we argue that it is also possible to experience this final stage as an opportunity for personal growth, to live it in full accordance with one's beliefs and values, and to reestablish a profound connection to oneself and to others. In sum, the end of life may also be a time of human flourishing.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
We tend to think of flourishing as a place we get to, where we have arrived, but often do not see that act of change itself is a core facet of what it means to flourish. Indeed, we argue that flourishing is in fact our ability to change and adapt rather than a state that we are striving for. This points to human flourishing requiring an ‘adaptive’ approach to manage change: supporting careful navigation, negotiation and trade-offs. On this basis we need to identify the barriers that get in the way of enacting these possibilities and as such organisations and institutions that seeks to facilitate behaviour change will lean on barrier identification as well identifying ways to overcome them thought educating, assisting and facilitating. Using a behaviour change framework to identify the mechanisms shaping behaviour can help to identify ways to overcome barriers and facilitate positive outcomes.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
Governments should help citizens thrive, not merely survive. Doing so means alleviating stress and addressing mental illness, as well as amplifying positive experiences and emotions that allow humans to blossom and grow. But what factors support human flourishing? In this chapter, I challenge early pessimistic views of human nature as purely selfish by summarizing evidence demonstrating that humans are social and prosocial beings. Critically, I discuss how social and prosocial behavior have been repeatedly shown to promote well-being, a finding that aligns with numerous theories espousing that meaningful social connections are the essential feature to human flourishing (Ryff and Singer, Personality and Social Psychology Review 4(1):30–44, 2000). Using these insights, I suggest that institutions should revise their policies to mirror and inspire human proclivities to connect and care.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
Human flourishing is a complete state of well-being, comprised of essential elements that are universally valued across cultures as ends in themselves rather than as means to ends. Understanding the ontological interconnectedness of individual and communal flourishing has important implications for health. A narrow view of health has been framed in biomedical—and frequently physical—terms as the absence of disease or impairment. But broader and more holistic understandings derived from long-standing wisdom in the humanities are increasingly being used in tandem with the allopathic approach, thereby offering a relational understanding of health that transcends a focus on physical infirmity and locates the individual in social, ecological, and spiritual contexts. This wisdom has profound implications for the organization of healthcare, including a restoration of compassion as the heart of healthcare practice, as recent iterations of lifestyle medicine and integrative medicine have demonstrated. A synthesis of interdisciplinary knowledge affirms the goal of building a wellbeing ecosystem that transcends self-centeredness and reimagines health as flourishing.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
This chapter concerns how artificial agents can be used to bolster moral emotions like compassion that are linked to well-being. While technology-based interventions for well-being are plentiful, e.g., wellness apps, two critical components for flourishing in the twenty-first century are currently overlooked: (1) promoting moral emotions , e.g., gratitude, that relies on complex emotional experiences rather than simple negative or positive affect, and (2) using conversational agents , e.g., chatbots, rather than other technological interventions, e.g., mobile apps, which reframes well-being interventions as conversations . We look into gratitude and compassion as specific moral emotions that can be fostered by talking with technology rather than clicking through technology. This extends our relations of care to include artificial agents, in which we explore flourishing along with (not despite) technology in a new light.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
One of the clearest manifestations of a flourishing life is manifested in the positive impact one projects on society, in the sense of making other lives flourish. Cristóbal Balenciaga is a paradigm of a flourishing life in the fields of creation and education within fashion. This article explains his professional achievements from a doble perspective, artistic and entrepreneurial, and his contribution to the flourishing of clients, workers, and even the fashion of future generations. The legacy of Balenciaga show that human flourishing may be considered as the result of a creative process, for which setting goals, audacity, resilience and consistency are required. When these capacities are put into practice they transcend the improvement of the personal well being to create an expansive mechanism that generates flourishing societies.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
Wellbeing and flourishing are two interconnected concepts. Usually both are studied from just one discipline. In this book we combine research from academics look to combine the evidence on how flourishing has an impact and is influenced by health, art, entrepreneurship, and work life, among other factors. These influences and impact can be categorized in three groups. First, the interconnection with the self that is how we construction the image of ourselves impacts how we interpret and perceive different stimuli or experiences, and this has an impact on our flourishing. Second, the interconnection with others impacts the relationship we build with them, and this relationship impacts our flourishing. Finally, the interconnection with the environment shows us that being aware of the impact that our behaviors and traditions the environment can foster behaviors and changes that look to promote flourishing.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
Travel Literature can be a way of approaching eudaimonia and an interdisciplinary meeting point. When travelling, the individual is exposed to a multiple encounter experience. On the other hand, travelling is an intergenerational experience, and it will be increasingly so. From this perspective, it is possible to enrich studies by focusing on tourism and globalization, but also on relationships with technology. It is also possible, from this angle, to open new ways of developing new narratives that deepen in the encounter with oneself, with other cultures and that define new values in an ethics of human flourishing. The attempt to synthetize Travel Literature, an “elusive genre”, does not only contribute to sort out a tenuous typology, but also evidences the need to keep thinking about two fundamental dimensions of human existence; the dimension of circumstance, and the dimension of imagination.
... Similarly, in an outcome-wide, prospective analysis of multiple forms of mental health in samples of 5000-7000 individuals, Chen et al. (2019) found that reduced depression and anxiety were associated with forgiveness of others. Finally, forgiveness of others has been linked to physiological, endocrine, immunological, and self-rated health outcomes (Seawell et al., 2013;Seybold et al., 2001;Witvliet et al., 2001). ...
The study of the good life or Eudaimonia h as been a central concern for academics and philosophers, as well as for many people, at least since Aristotelian times. This responds to the common experience that we all seek happiness. Today, we are witnessing a new paradoxical boom. The pursuit of happiness seems to permeate everything (i.e., books, media, organizations, talks), without reducing, or in some cases even increasing, the numbers of suicides, depression, and similar pathological consequences of anxiety and stress.
... Most crosssectional and longitudinal studies in the literature showed negative relationships between forgiveness and anger (Barber, Maltby & Macaskill, 2005;Fincham & Beach, 2002;VanOyen-Witvliet, Ludwig & Vander-Laan, 2001). In various samples, those reported with higher anger levels got lower scores on forgiveness scales (Berry et al., 2005;Moore & Dahlen, 2008;Rohde-Brown & Rudestam, 2011;Seybold, Hill, Neumann & Chi, 2001). Spielberger (1983) approached emotion of anger as state and trait, and while defined the state anger as the prevention or the severity of the emotion against injustice; trait anger explains as a concept that reflects how often state anger is experienced (Özer, 1994). ...
The purpose of this study is to examine the contribution of anger, gratitude and psychological well-being in predicting forgiveness. The study group consists of 221 adult (62% female and 38% male). Anger-Anger Style Scale, Gratitude Scale, Psychological Well-Being Scale and Heartland Forgiveness Scale were used as data collection tools. In analyzing the data obtained, Pearson moments correlation analysis and regression analysis were used. Research findings showed that there was a negative relationship between trait anger, anger-in sub-dimensions and forgiveness; there were positive relationships between the anger control sub-dimension, gratitude, psychological well- being and forgiveness. It has been determined that the common effects of these variables explain 42% of the variance of adults for forgiveness. In the light of the findings obtained from the research, suggestions for future research are presented.
... Still, findings from Witvliet and colleagues (2001) and Hannon and colleagues (2012) suggest promising adaptive associations among systolic/diastolic blood pressure, heart rate, and mean arterial pressure and for giveness communication. Notably, however, a study by Seybold, Hill, Neumann, and Chi (2001) discovered scant evidence for the association between forgiveness and cardiovas cular functioning. Their findings identified a significant relationship between blood vis cosity (i.e., measurement of the thickness of one's blood), but no relationship between blood pressure, heart rate, or cholesterol (LDL and HDL). ...
Previous research demonstrates the health benefits of both intrapersonal and interpersonal forgiveness as indicated by various markers of physiological activity. Specifically, evidence suggests that forgiveness can help regulate the body’s stress response and increase an individual’s ability to relax after exposure to an acute stressor. This review identifies specific outcomes associated with the health benefits of forgiveness and its effects on cardiovascular functioning, as well as hyperarousal in the hypothalamic-pituitary-adrenal axis and sympathetic nervous systems. In addition to its health benefits, the findings suggest that activity in the hypothalamic-pituitary-gonadal axis may influence the types of forgiveness that individuals communicate.
... Research also proved an association of self and other forgiveness with psychological distress (Maselko, 1998, as cited in Sadiq, 2013, with depression and anxiety (Hebl & Enright, 1993). Depression (Berry et al., 2005), anger, depression and anxiety (Seybold et al., 2001) get decreased, if level of forgiveness is higher. Restoration of interpersonal relationship and regulation of social connectivity is possible because of forgiving (McCullough & Witvliet, 2002). ...
The present study focused on people of three different age groups in relation to forgiveness. It was postulated that there would be a significant difference among adolescents, adults and older people in respect to forgiveness, forgiveness of self, forgiveness of others and forgiveness of situation. One hundred and fifty (n=150) participants including fifty (n=50) adolescents, fifty (n=50) adults and fifty (n=150) older people were selected through referral and respondent-driven sampling. Demographic Information Form (DIF) and Heartland Forgiveness Scale (Thompson et al., 2005) were used to collect research data. One way ANOVA test results reveal a significant difference among three groups. Older participants reported more forgiveness, forgiveness of self, others and situation than adolescents and adults. The present findings have implications for individual, family and society.
... The tendency to forgive refers to one's global dispositional level of forgiveness across contexts (Brown, 2003). Previous studies suggested that forgiveness can help individuals overcome interpersonal violations, especially negative emotions such as anger, worry, fear, and embarrassment, reduce individual anxiety and depression, and improve self-esteem, subjective well-being, and life satisfaction (e.g., Worthington and Wade, 1999;Maltby et al., 2001;Seybold et al., 2001;Bono and McCullough, 2006;Reed and Enright, 2006). The results associated with forgiveness and positive outcomes are found not only in adult studies (e.g., Maltby et al., 2001;Berry et al., 2005;Lawler-Row et al., 2011) but also in adolescent studies (e.g., Benda, 2002;Gambaro, 2003;Barcaccia et al., 2020). ...
Previous studies found the associations between motivations after transgression and forgiveness in adults. However, less is known about the relationship between transgression-related motivations and forgiveness among adolescents and the potential mediating role of empathy. These questions were investigated among 445 Chinese adolescents using the Tendency to Forgive Scale, the Transgression-Related Interpersonal Motivations Inventory, and the Interpersonal Reactivity Index. The results found a negative relationship between avoidance and revenge motivation and forgiveness tendency and a positive association between benevolent motivation and forgiveness tendency. In addition, the study also revealed a partial mediating role of empathy regarding the effect of the transgression-related motivations on forgiveness tendency. These findings suggested that empathy plays a vital role in the relationship between transgression-related motivations and forgiveness among adolescents.
... There is a growing body of literature explicating the somatic benefits that forgiveness carries for the giver and receiver. Seybold, Hill, Neumann and Chi (2001) describe six pathways linking forgiveness to health: 1) decreased psychophysiological reactivity; 2) less interpersonal stress; 3) less frequent stress; 4) constitutional weakness associated with hostility and health; 5) more healthy behaviours; and 6) transcendent or religious factors. ...
This thesis explores crime and forgiveness from the perspectives of victims and perpetrators.
While extensive research exists on the traumatic or harmful effects of crime for victims
(Davis & Friedman, 1985; Frieze, Hymer, & Greenberg, 1987; Janoff-Bulman, 1989; Orth,
Montada, & Maercker, 2006) far less research exists on the effect that criminal wrongdoing
has on the perpetrator (Collins & Bailey, 1990; MacNair 2002a). The literature likewise holds
little in the way of explicating how victims and offenders may be able mitigate such effects.
One factor that appears to make a difference in this respect is forgiveness. Yet while
forgiveness has received more attention in the religious and psychological literatures, there
is much less known about its impacts in relationship to the effects of crime.
In this study I seek to gain a richer and more nuanced understanding of the effects of crime
and forgiveness in the lives of victims and offenders. As the focus of this study is the
understanding of forgiveness from the perspectives of victims and offenders, as well as an
examination of how they view forgiveness as affecting their lives, I utilized an interpretive
phenomenological approach. Interpretive phenomenology provides a methodological
framework from which to explore detailed and intimate understandings of people’s lives as
they seek to make sense of and live in their social worlds (Reiners, 2012; van Manen, 1990);
in this case for victims and perpetrators of crime. Towards this goal, in this study I employed
semi-structured, in-depth interviews, conducted with a purposeful sample of 12 victims and
19 offenders ranging in age from 19 to 70. Following these interviews, I utilized an iterative
process of data analysis, involving multiple readings of the interview transcripts and three
divisions of coding which facilitated the identification of emergent and master themes within
each case and superordinate themes which occurred across cases.
In this study, I find that victims and offenders are decidedly affected by the harms they
received and/or perpetrated, and that many credit forgiveness with restoring their
psychological and emotional well-being as it released them from the distressing aftereffects
of the crime they experienced. In my analysis of 31 interviews with victims and offenders, I
developed seven themes used to explain the offence-related effects experienced by
participants from their perspectives. Victims reported suffering ‘traumatic effects’ in the
form of mental, behavioural, and somatic outcomes. Crime victimisation also created ‘threats
iii
to identity and self’ for many victims. In the aftermath of the crime victims often explained
their ‘lost faith in a just world’ or having ‘unmet justice needs’. Offenders reported
experiencing ‘challenged lives’ in the form of mental, emotional and future effects due to
their criminal behaviour. They also explained significant impression management strategies
as a way to ‘save face’ as they engaged in what I call ‘blame talk’ as a means to either accept
or reject blame. In the second part of my focus, namely the effects of forgiveness on victims
and offenders, I analysed the interviews to develop several themes related to how participants
explained their understanding of forgiveness, or how they understood it to have affected their
lives. Victims’ conceptualised forgiveness in terms of both ‘victim-focused’ and ‘offenderfocused benefits’. Victims also perceived forgiveness in terms of its restorative and
transformative ‘functions’ in their lives. Offenders viewed forgiveness in terms of ‘giving’
and ‘receiving’ it as a part of the way they made sense of what it felt like or meant to them
to be the forgiver and the role they played with respect to receiving forgiveness. Most
offenders believed forgiveness assisted them in ‘moving forward’ with their lives. Of
particular salience for offenders was ‘self-forgiveness’ and forgiveness they receive from
loved ones.
This study makes contributions to both theoretical and applied knowledge regarding the
complex needs of victims and offenders in terms of how they make sense of their experiences
in the aftermath of crime. Theoretically, the findings of the study suggest that forgiveness
may be an effective means for mitigating the offence-related effects experienced by both
victims and offenders. In terms of applied knowledge, a keener understanding of the
viewpoints of victims and offenders has practical applications as it may assist those such as
clinicians, service providers, and criminal justice professionals involved in the treatment or
custodial care of both victims and offenders in the creation and implementation of treatment
programs and protocols that would better address the complex needs of those who have
experienced deleterious effects as a consequence of the harms they received and/or
perpetrated.
... Through the application of these qualities and reason, the theory is that one is then motivated to forgive the transgressor, or release feelings of unforgiveness as an adaptive, intentional coping strategy (Worthington and Scherer 2004). In this way, the process of forgiveness can function to reduce sympathetic nervous system activity and related symptoms of stress or distress, as well as to promote healthy behaviors, such as better sleep, and related feelings of wellbeing (Brown 2003;Lawler-Row and Piferi 2006;Lawler et al. 2003Lawler et al. , 2005Seybold et al. 2001;Toussaint and Friedman 2008;Witvliet et al. 2001). ...
Objectives
Developing the skills to positively manage social transgressions is of particular salience to those in the teaching profession. The Mindfulness-Based Emotional Balance (MBEB) program is a professional development program for K-12 teachers to build mindfulness and related prosocial skills such as empathy, compassion, and forgiveness. The present study assessed the acceptability of the MBEB program and tested whether MBEB was associated with changes in teachers’ forgiveness skills.Methods
Participants included 171 teachers from 3 school districts who were randomized to the MBEB program or waitlist control group. Program attendance was recorded and MBEB teachers reported on the helpfulness of the forgiveness component. Five indices of forgiveness were assessed at pre-program, post-program, and in the fall of the subsequent school year (follow-up). A series of OLS regression models tested whether program condition was associated with the forgiveness outcomes at post-program and follow-up.ResultsMBEB teachers attended 90% of sessions, and 70% of MBEB teachers reported the forgiveness component to be helpful or very helpful. In comparison with control teachers, MBEB teachers reported improvements in their efficacy to forgive colleagues and students, tendency to forgive, and situation-specific forgiveness at post-program. Changes in MBEB teachers’ efficacy to forgive colleagues, tendency to forgive, and situation-specific forgiveness were sustained into the fall of the subsequent school year.Conclusions
Significant and sustained improvements in MBEB teachers’ forgiveness skills indicate that teachers, who are actively engaged in a high-stress profession, can benefit from a mindfulness-based program aimed at cultivating prosocial qualities such as forgiveness.
... On the other hand, several studies confirmed that the higher the forgiveness, both episodic and dispositional, the lower the depression [33][34][35], and the higher the unforgiveness, the higher the depression [36][37][38]. Data obtained during intervention research also support these links [39]. ...
Although hope and forgiveness have been both negatively correlated with depression, actual relationships between all three variables have never been investigated. The aim of the study was to examine a theoretical model in which forgiveness mediates the relationship between basic hope and depressive symptoms. The sample was composed of 77 psychotherapy outpatients. Polish adaptations of the Basic Hope Inventory, the Beck Depression Inventory, and the Heartland Forgiveness Scale were used. Negative and positive aspects of dispositional forgiveness of self, others, and situations beyond anyone’s control were applied. Results indicated that the general level of forgiveness, as well as overcoming unforgiveness, fully mediated the relationship between basic hope and depression symptoms, while positive dimension of forgiveness partially mediated the links between the variables. The findings demonstrate that the tendency to forgive might be a mechanism via which basic hope reduces odds of depression.
... After examining the relationship between resentment and mental health, several researchers have identified positive correlations between enduring resentment and depression (Brown, 2003;Kendler et al., 2003) and anxiety (Seybold et al., 2001). Other studies have discovered a negative link between enduring resentment and life satisfaction (Toussaint, et al., 2001) as well as psychopathic tendencies and high blood pressure (Muñoz et al., 2005;Witvliet, et al., 2001). ...
Introduction: Traditional methods of purification and healing carried out by healers and priests are of utmost importance for the mental and spiritual rehabilitation of victims of torture and perpetrators. The efficacy of traditional practices in the rehabilitation of victims of torture in Nigeria is examined. Methods: Data is derived from 60 interviews with key informants and eight Focus Group Discussions (FGDs) conducted with victims of torture, youth militias, priests, secret cults, community leaders, women leaders, youth leaders, security agencies, and others, in local communities in the Niger Delta states of Bayelsa and Ilaje, Ondo. Results: By means of reconciliation rituals, both the perpetrators and the victims are re-integrated into the community. The mental healing of victims, who were deeply traumatized by the experiences of torture during violent conflict, is an aspect of community peacebuilding that is at least as important as material reconstruction. Traditional forms of justice and reconciliation that can address the psychosocial trauma of victims of torture may be helpful in the rehabilitation process. Conclusions: This paper suggests that healing and reconciliation rituals have been an essential component of rehabilitation processes in many local communities in the Niger Delta region. International, regional and national actors and institutions must recognize the cultural importance of such rituals and their potential relevance and significance for victims of torture, but their complex dynamics need to be better understood in order to safely and effectively apply them programmatically to achieve reconciliation and rehabilitation outcomes
... Psychological ramifications may include depression, anxiety, and reduced self-esteem (Baskin & Enright, 2004;Lundahl, Taylor, Stevenson, & Roberts, 2008). Studies in brain activity (Pietrini, Guazzalli, Basso, Jaffe, & Grafman, 2000), hormonal patterns (Berry & Worthington, 2001), sympathetic nervous system activity (Witvliet, Ludwig, & Vander Laan, 2001) and blood chemistry (Seybold, Hill, Neuman, & Chi, 2001) demonstrate that the state of unforgiveness results in a physical stress response similar to that observed with other negative emotions (Worthington & Scherer, 2004). Because unforgiveness has a negative impact on psychological and physical well-being (Worthington & Scherer, 2004), while forgiveness has a positive impact (Lawler, Karremans, Scott, Edlis-Matityahou, & Edwards, 2008), it is important to understand the individual difference variables that might influence forgiveness. ...
The purpose of the current study was to determine if the relationship between interhemispheric interaction and cognitive flexibility extends to explanations of forgiveness and apology acceptance. A growing body of research indicates that consistency of handedness may be reflective of an individual’s degree of interhemispheric interaction and access to processes of the right hemisphere. As such, individual differences in processing that require interhemispheric interaction, such as belief updating, are associated with consistency of handedness. Participants completed the Edinburgh Handedness Inventory (EHI) and read descriptions of interpersonal transgressions, then rated their willingness to forgive before and after an apology was offered. There was a main effect such that the presence of apology increased forgiveness. However, inconsistent handedness was associated with greater forgiveness prior to apology compared to consistent handedness. A second study was conducted to determine if the individual differences in forgiveness were mediated by different dimensions of empathy (personal distress, perspective taking, empathic concern and fantasy). Participants completed the Interpersonal Reactivity Index, the Forgiveness Scale and the EHI. Results revealed those with inconsistent handedness who scored lower on personal distress reported decreased negative thoughts about transgressors compared to those with consistent handedness.
The aim of this study is to investigate the relationship between perceived (subjective, feeling of being forgiven) partner forgiveness and relationship investment variables (relationship satisfaction, quality of alternatives, relationship investment) in dyadic context. Purposeful sampling method was used to determine the sample group of the study. The data were collected from 116 heterosexual romantic couples (n = 232) in the 18-30 age group who had at least six months of romantic relationship. This study employed cross-sectional correlational study design. Actor-Partner Interdependence Model (APIM) was used in order to examine the predictive effect of independent variables of the couples on their dependent variables (actor) and their partners’ dependent variables (partner). Subjective Partner Forgiveness Scale and The Investment Model Scale were used as data collection tools. The results suggest that as the level of forgiveness that is experienced by men (β = .23, p
Jainism is the sixth-largest religion in India and is referred to as the religion of non-violence. The present chapter focuses on understanding the application of Jain practices and principles in the context of positive psychology, mental health, and other psychological outcomes. First, we begin by briefly discussing Jain philosophy, its historical roots, divisional sects, and the demographic distribution of the community. Then we highlight some fundamental teachings and principles of Jainism and their contribution to spirituality, well-being, virtues, and perspective-taking. We then proceed to describe primary practices and principles of Jainism that contribute to positive psychology, emphasizing specifically on virtues and character strengths; and on well-being, peace education, pro-environmental attitudes, positive interpersonal relationships, positive mental health, and empirical evidence for Jain prekshā meditation. The chapter concludes by discussing the implications and significance of Jain practices and principles and the need for more empirical research.KeywordsJainismPhilosophy and practicesJain customs and ritualsPhysical and mental HealthPrekshā meditation
Volume 6, Number 23 2012, ي دوره ﺷﺸﻢ ي ﺷﻤﺎره ، 23 ﺑﻬﺎر ، 1391 ٨٣ داﻧﺸﺠﻮﻳﺎن ﺑﻴﻦ در ﺑﺨﺸﺶ ﻫﺎي ﻣﻮﻟﻔﻪ زﻳﺮ و ﺷﺨﺼﻴﺘﻲ ﻫﺎي ﻋﺎﻣﻞ ي راﺑﻄﻪ ﭘﻮراﺳﻤﻌﻠﻲ اﺻﻐﺮ 1 ، ﺑﻴﺮاﻣﻲ ﻣﻨﺼﻮر 2 ﻫﺎﺷﻤﻲ ﺗﻮرج و 3 ﺑﺨﺸﺶ ، و ارﺗﺒﺎﻃﻲ ﻧﺎﺧﻮﺷﺎﻳﻨﺪ ﻫﺎي ﭘﺎﺳﺦ از ﺑﺎزداري ﺳﻮي ﺑﻪ را اﻓﺮاد ﻛﻪ اﺳﺖ دروﻧﻲ ﻣﻴﻠﻲ ﻣﺜﺒﺖ ﻃﻮر ﺑﻪ رﻓﺘﺎرﻛﺮدن ، ﻫﺎ آن ﺑﺎ ﻣﻨﻔﻲ ﻃﻮر ﺑﻪ ﻛﻪ ﻛﺴﻲ ﺑﻪ ﻧﺴﺒﺖ اﺳﺖ ﻛﺮده رﻓﺘﺎر ، ﻣﺘﻤﺎﻳﻞ ﺳﺎزد ﻣﻲ. ﺣﺎﺿﺮ ﭘﮋوﻫﺶ ﻫﺪف ، ﺑﺨﺸﺶ ﻫﺎي ﻣﻮﻟﻔﻪ زﻳﺮ و ﺷﺨﺼﻴﺘﻲ ﻫﺎي ﻋﺎﻣﻞ ي راﺑﻄﻪ ﺑﺮرﺳﻲ) ﺑﺨﺸﺶ ﺑﺮ ﺗﻤﺎﻳﻞ و ﻣﻘﺘﻀﻴﺎت ﺑﻪ ﺣﺴﺎﺳﻴﺖ ،ﭘﺎﻳﺎ ﺗﻨﻔﺮ (ﺑﻮد داﻧﺸﺠﻮﻳﺎن ﺑﻴﻦ در. ﻣﻨﻈﻮر ﺑﺪﻳﻦ ، 430 ﻧﻔﺮ) 201 و ﭘﺴﺮ 229 دﺧﺘﺮ (ﺑﻪ ﺗﺒﺮﻳﺰ داﻧﺸﮕﺎه ﻛﺎرﺷﻨﺎﺳﻲ داﻧﺸﺠﻮﻳﺎن از ﺗﺼﺎدﻓﻲ ﮔﻴﺮي ﻧﻤﻮﻧﻪ روش اﻧﺘﺨﺎب ،ﻧﺴﺒﺘﻲ ﺷﺪﻧﺪ ﻋﺎﻣﻠ ﭘﻨﺞ ﻫﺎي ﭘﺮﺳﺸﻨﺎﻣﻪ ﺑﺎ و ﻲ ﻣﺎﻟﺖ ﺑﺨﺸﺶ و ﺷﺨﺼﻴﺖ ، ﻗﺮار آزﻣﻮن ﻣﻮرد ﮔﺮﻓﺘﻨﺪ. ﻧﺘﺎﻳﺞ ﺗﺮﻛﻴﺒﻲ ﻃﻮر ﺑﻪ ﺷﺨﺼﻴﺘﻲ ﻋﻮاﻣﻞ ﻛﻪ داد ﻧﺸﺎن رﮔﺮﺳﻴﻮن ﺗﺤﻠﻴﻞ 25 درﺻﺪ وارﻳﺎﻧﺲ از و ﭘﺎﻳﺎ ﺗﻨﻔﺮ 21 درﺻﺪ و ﻣﻘﺘﻀﻴﺎت ﺑﻪ ﺣﺴﺎﺳﻴﺖ وارﻳﺎﻧﺲ از 6 درﺻﺪ وارﻳ از را ﺑﺨﺸﺶ ﺑﺮ ﺗﻤﺎﻳﻞ ﺎﻧﺲ ﺗﺒﻴﻴﻦ ﻣﻲ ﻛﻨﺪ. روان و ﻣﻨﻔﻲ ﺻﻮرت ﺑﻪ ﺳﺎزﮔﺎري ﻣﺜﺒﺖ ﺻﻮرت ﺑﻪ رﻧﺠﻮرﺧﻮﻳﻲ ، در ﻣﻌﻨﺎداري ﻧﻘﺶ دارد ﭘﺎﻳﺎ ﺗﻨﻔﺮ ﺑﻴﻨﻲ ﭘﻴﺶ ؛ ﻃﻮر ﺑﻪ ﻧﻴﺰ ﺑﻮدن وﺟﺪاﻧﻲ و رﻧﺠﻮرﺧﻮﻳﻲ روان ،ﺑﺮوﻧﮕﺮاﻳﻲ ،ﺳﺎزﮔﺎري ﺣﺴﺎﺳﻴﺖ ﺑﻴﻨﻲ ﭘﻴﺶ ﺑﻪ ﻗﺎدر ﻣﺜﺒﺖ ﻣﻘﺘﻀﻴﺎت ﺑﻪ ا ﻧﺪ. ،ﻫﻤﭽﻨﻴﻦ رﻧ روان ﺑﻌﺪ دو ﺻﻮرت ﺑﻪ ﺠﻮرﺧﻮﻳﻲ ﻣﺜﺒﺖ ﺻﻮرت ﺑﻪ ﺳﺎزﮔﺎري و ﻣﻨﻔﻲ ، ﻣﻌﻨ ﺑﻴﻨﻲ ﭘﻴﺶ ﺑﻪ ﻗﺎدر ﺎ اﺳﺖ ﺑﺨﺸﺶ ﺑﺮ ﺗﻤﺎﻳﻞ دار .
أرنوط، بشرى اسماعيل أحمد(2015). قراءات في علم النفس الحديث. القاهرة: مكتبة الأنجلو المصرية .
Evidence indicates that self-construal is related to an individual’s perspective on granting forgiveness to an offender. One explanation suggests that people who have greater interdependent self-construal forgive others more often because they are motivated to forgive to keep the relationship intact. Furthermore, such forgiveness might lead to greater emotional well-being. The current study examined the relationship between interdependent self-construal and (a) decisional forgiveness and (b) emotional well-being. In addition, we tested models that included both trait forgivingness and the motivation to forgive to maintain relationships. Those results indicated that 1) both trait forgivingness and relational motivations to forgive uniquely mediated the relationship between interdependent self-construal and decisional forgiveness; and 2) trait forgivingness may be a pathway from interdependent self-construal to emotional well-being.
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