Quinney Blake, Wenzel Michael, Thai Michael, Okimoto Tyler, Woodyatt Lydia
Flinders University, AU.
University of Queensland, AU.
Int Rev Soc Psychol. 2024 Aug 19;37:15. doi: 10.5334/irsp.887. eCollection 2024.
After interpersonal wrongdoing, a victim may express forgiveness with or without having truly experienced a transformation to more positive sentiments toward the offender. As those forgiving sentiments are internal states, offenders do not know, and would need to make inferences, whether the forgiveness is genuine or pseudo-forgiveness. Two studies, an experiment using vignettes ( = 308) and a correlational study using a recalled wrongdoing ( = 179), provided evidence that, to the extent that the forgiveness was preceded by a reflective dialogue with the victim (i.e., co-reflection), offenders perceived the victim to believe in a shared value consensus and, mediated by it, appraised the forgiveness as more genuine. These findings highlight the dyadic nature of the moral repair process: the victim's forgiveness gains meaning through the offender's appraisal. If a victim wishes to communicate genuine forgiveness, then engaging with the offender in co-reflection may facilitate such meaning.
在人际间的不当行为发生后,受害者可能会表达原谅,无论其是否真正经历了向对冒犯者更积极情感的转变。由于这些原谅情感是内在状态,冒犯者并不知道原谅是真诚的还是伪原谅,需要进行推断。两项研究,一项使用情景短剧的实验(n = 308)和一项使用回忆起的不当行为的相关研究(n = 179),提供了证据表明,在原谅之前有与受害者的反思性对话(即共同反思)的情况下,冒犯者会认为受害者相信存在共同的价值共识,并在此介导下,将原谅评价为更真诚。这些发现凸显了道德修复过程的二元性质:受害者的原谅通过冒犯者的评价获得意义。如果受害者希望传达真诚的原谅,那么与冒犯者进行共同反思可能会促进这种意义的传达。