Scarre Geoffrey
Department of Philosophy, Durham University, 50 Old Elvet, Durham, DH1 3HN UK.
Philosophia (Ramat Gan). 2016;44(4):1021-1028. doi: 10.1007/s11406-016-9688-9. Epub 2016 Mar 22.
Philosophical discussion of forgiveness has mainly focused on cases in which victims and offenders are known to each other. But it commonly happens that a victim brings an offender under a definite description (e.g. 'the boy who kicked his football through my window') but does not know to which individual this applies. I explore some of the conceptual and moral issues raised by the phenomenon of forgiveness in circumstances in which identification is incomplete, tentative or even mistaken. Among the conclusions reached are that correct and precise identification of the offending individual is not essential for forgiveness to take place; that an offender can, under certain strict conditions, be said to be forgiven where the victim has misidentified the offender and 'forgiven' the wrong person; and that proxy forgiveness of this sort is not subject to the objections commonly levelled against 'proxy' or 'third-party forgiveness.'
关于宽恕的哲学讨论主要集中在受害者和冒犯者相互认识的案例上。但常见的情况是,受害者根据明确的描述提及冒犯者(例如“那个把足球踢进我窗户的男孩”),却不知道具体指的是哪个人。我探讨了在身份识别不完整、不确定甚至错误的情况下,宽恕现象引发的一些概念和道德问题。得出的结论包括:对冒犯者的正确和精确识别并非宽恕发生的必要条件;在受害者误认冒犯者并“宽恕”了错误的人的情况下,在某些严格条件下,可以说冒犯者得到了宽恕;而且这种代理宽恕不受通常针对“代理”或“第三方宽恕”的反对意见的影响。