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The violation of trust as a result of interactions that do not proceed as expected gives rise to the question as to whether broken trust can possibly be recovered. Clearly, trust recovery is more complex than trust initialization and maintenance. Trust recovery requires a more complex mechanism to explore different factors that cause the decline of trust and identify the affected individuals of trust violation both directly and indirectly. In this study, an extended framework for recovering trust is presented. Aside from evaluating whether there is potential for recovery based on the outcome of a forgiveness mechanism after a trust violation, encouraging cooperation between interacting parties after a trust violation through incentive mechanisms is also important. Furthermore, a number of experiments are conducted to validate the applicability of the framework and the findings show that the e-marketplace incorporating our proposed framework results in improved efficiency of trading, especially in long-term interactions.

The impact of the negative emotion of shame on creativity and its underlying psychological mechanisms are still unclear to researchers. In this study we explored the effects of shame on creativity within the Chinese cultural context, basingour research on the theory of cognitive adaptation and the processmodel of emotion regulation. We constructed a serial mediation model to examine the relationships among shame, self-forgiveness, meaning in life, and creativity. Analysis of surveys completed by 419 Chinese college students showed that shame was positively correlated with creativity, self-forgiveness mediated the effect of shame on creativity, and shame influenced creativity through the serial mediators of self-forgiveness and meaning in life. These findings offer valuable insights into the impact of shame on creativity within the context of Chinese culture, and enhance understanding of the underlying psychological mechanisms, particularly the serial mediating roles of self-forgiveness and meaning in life.

Background Psychological stress is a well-known risk factor for poor health, and recent research has suggested that the emotion-focused coping process of forgiveness may help mitigate these effects. To date, however, no studies have examined how levels of forgiveness, stress, and health fluctuate and interrelate over time. Purpose We addressed this issue by examining how forgiveness, stress, and mental and physical health symptoms change and relate to one another over 5 weeks. We hypothesized that increases in state levels of forgiveness would be associated with decreases in perceptions of stress, which would in turn be related to decreases in mental and physical health symptoms. A reverse effects model was also tested. Methods We recruited a large, community-based sample of 332 young, middle-aged, and older adults (16–79 years old; M age  = 27.9). Each week for 5 weeks, participants reported on their levels of state forgiveness, perceived stress, and mental and physical health symptoms. Results Levels of forgiveness, stress, and mental and physical health symptoms each showed significant change and individual variability in change over time. As hypothesized, increases in forgiveness were associated with decreases in stress, which were in turn related to decreases in mental (but not physical) health symptoms (i.e., forgiveness → stress → health). The reverse effects model (i.e., health → stress → forgiveness) provided a relatively poorer fit. Conclusions This study is the first to provide prospective, longitudinal evidence showing that greater forgiveness is associated with less stress and, in turn, better mental health. Strategies for cultivating forgiveness may thus have beneficial effects on stress and health.

The study aims to examine the role of Self-Forgiveness in shaping the Human Flourishing of the adults. Two hundred fourteen participants (18 to 30 years) comprising 100 males (Mean Age = 22.15(1.61)) and 114 females (Mean Age = 22.00(1.95)) were chosen for the study. Self-forgiveness (Mudgal & Tiwari, 2017a) and Mental Health Continuum-Short Form (Keyes, 2005) were used as the tools. Self-forgiveness comprises Realization & Reparation, Guilt, Attribution and overall self-forgiveness (sum of the first three) while Human Flourishing consists of Hedonic and Eudaimonic (Social plus Psychological) Well-Being. The aggregate of Hedonic and Eudaimonic is overall Human Flourishing. The findings suggested no gender differences in Self-Forgiveness of the participants. Conversely, gender differences were observed in all the dimensions of Human Flourishing in favour of males. Irrespective of gender, Realization & Reparation was positively correlated with Hedonic, Social, Psychological and Eudaimonic Well-Being as well as Human Flourishing except for Guilt and Attribution that showed small positive or negative correlations. Irrespective of gender, Overall Self-Forgiveness correlated positively with all the dimensions of Flourishing. Gender and Realization & Reparation emerged as the significant predictors accounting for significant variance in all the dimensions of Flourishing while Guilt and Attribution did not. The findings suggested that remorse, easy acceptance of wrongdoing, repairing the relationship with self and others, ability to minimize negative emotions towards self, monitoring others’ positive behaviours and acknowledgements of valued and close relationships were the psychological mechanisms that may underlie the predictive strengths of self-forgiveness in regulating flourishing.

Transitional justice refers to the process of dealing with human rights abuses committed during the course of ongoing conflict or repression, where such processes are established as a society aims to move toward a better state, and where a constitutive element of that better state includes democracy. A philosophical theory of transitional justice articulates what the moral criteria or standards are that processes of transitional justice must satisfy to qualify as just responses to past wrongdoing. This essay focuses on the roles of religion in transitional justice. I first consider the multiple and conflicting roles of religion during periods of conflict and repression. I then argue against conceptualizing transitional justice in a theologically grounded manner that emphasizes the importance of forgiveness. Finally, I discuss the prominent role that religious actors often play in processes of transitional justice. I close with the theoretical questions about authority and standing in transitional contexts that warrant further examination, questions that the roles of religious actors highlight. Thinking through the relationship between religion and democracy from the perspective of transitional justice is theoretically fruitful because it sheds more light on additional dimensions to the issue of authority than those scholars of liberal democracy have traditionally taken up.

A principal seeks to efficiently allocate a productive public resource to a number of possible users. Vickrey-Clarke-Groves (VCG) mechanisms provide a detail-free way to do so provided users have deep pockets. In practice however, users may have limited resources. We study a dynamic allocation problem in which participants have limited liability: transfers are made ex post, and only if the productive efforts of participants are successful. We show that it is possible to approximate the performance of the pivot VCG mechanism using limited liability detail-free mechanisms that selectively ignore reports from participants who cannot make their promised payments. A complementary use of cautiousness and forgiveness achieves approximate renegotiation-proofness. We emphasize the use of prior-free online optimization techniques to approximate aggregate incentive properties of the pivot mechanism.

This article is based on fieldwork in a Chinese Protestant house‐church in Beijing—more specifically, it focuses on a form of group therapy, which took place in the vicinity of the church. It combines two phenomena usually studied separately, namely the popularity of Chinese underground churches and China's so‐called “psycho‐boom.” Drawing on attachment theory, I focus on the psychic conflicts that draw certain people, in this case a young woman, Lin, to this kind of therapeutic/ritual context. Filial piety, the moral value that children should respect and honor their parents, who have sacrificed so much for them, remains a strong social norm in Chinese society. I argue that forbidden feelings such as anger directed at parents found expression in this Chinese house‐church. The ritual and therapeutic context can be understood as a cultural defense mechanism, which celebrates an inversion of dominant societal norms.

Splitting is not only active in intrapsychic (splitting as a defence mechanism, its role in symptom formation) and developmental processes (splitting as a basic process organizing the emotional experience of the infant [Caccia, 2009]); the concept of splitting has also enriched our understanding of group dynamics and socio-historical development. [...]it is a concept 'in progress' - a progress, however, that brings with it the danger of confusion and misunderstanding, since the different psychoanalytic traditions have developed varying ways of understanding splitting and use the concept in different ways. There seems to be a consensus amongst different psychoanalytical traditions that pathological splitting obstructs the movement towards forgiveness, reparation and integration (Lansky, 2009). [...]the following three papers offer us not only a theoretical background to the topic, but also raise the question of how these obstacles can be overcome in the psychoanalytic process.

The relationship between ego identity, ego resilience, and forgiveness in emerging adults was investigated. Two-hundred and 28 emerging adults (71% women; M age = 19.9) completed measures of: identity processing styles (informational, normative, and diffuse-avoidant); dispositional forgiveness; forgiveness motives (revenge, avoidance, benevolence); and, ego resilience. Correlations revealed different patterns of forgiveness as a function of identity styles. The normative style was unrelated to dispositional forgiveness, the diffuse-avoidant style was negatively related to dispositional forgiveness, and the informational style was positively related to dispositional forgiveness and negatively related to revenge motivations. Mediation analyses revealed that ego resilience mediated the positive relationship between the informational identity style and dispositional forgiveness. The importance of a flexible and resilient identity for forgiveness during emerging adulthood is discussed. Les auteurs ont examiné la relation entre l'identitÉ du moi, la souplesse du moi et l'indulgence chez les adultes émergents. Deux cent vingt-huit adultes émergents (71 % de femmes; âge moyen = 19,9 ans) ont répondu à des outils mesurant les éléments suivants: les styles de construction de l'identité (informationnelle, normative et diffuse-évitante); l'indulgence dispositionnelle; les motifs d'indulgence (vengeance, évitement, bienveillance) et la souplesse du moi. Des corrélations ont révélé différentes tendances dans l'indulgence à titre de fonction des styles identitaires. Le style de personnalité normative n'était pas relié à l'indulgence dispositionnelle; le style de personnalité diffuse-évitante était négativement associé à l'indulgence dispositionnelle; le style de personnalité informationnelle était positivement relié à l'indulgence dispositionnelle et négativement associé à des motifs de vengeance. Des analyses de médiation ont révélé que la souplesse du moi exerce un effet de médiation sur la relation positive entre le style identitaire informationnel et l'indulgence dispositionnelle. Les auteurs terminent par une discussion de l'importance de la souplesse de l'identité pour l'indulgence au début de l'âge adulte.