Tagged: “New Ideas”

A Reflection on the International Educational Conference on Agape Love and Forgiveness, Madison, Wisconsin, July 19-20, 2022

Main Point 1: Despite cross-cultural differences, forgiveness has a common meaning across historical time and across cultures.

Main Point 2: To my knowledge, there never has been a conference on agape and forgiveness before this one.

Main Point 3: It is time for modern culture to reawaken the ancient moral virtues of agape and forgiveness for the good of individuals, families, and communities.

After over a year of detailed preparation by Jacqueline Song and the dedicated team, the agape love and forgiveness conference is now history.  That history is preserved in the videos which have captured each talk presented at the conference (the videos are available here: Agape Love and Forgiveness Conference Videos).

I have at least three take-away points as I reflect on this conference:

  1. The cultural diversity was strong, with presentations by people from Israel, Northern Ireland, the Philippines, Taiwan, and the United States. Despite the wide cultural differences, one thing was clear: The meaning of both agape and forgiveness do not change as we get on an airplane and visit cultures that are far away from one another. Instead, the core meaning of agape remains in that as a person loves in this way, it is for the other person(s) and the expression of this love can be challenging for the one who willingly offers it.  The core meaning of forgiveness remains as a person, unjustly treated by others, a) makes the free will decision to be good to those who acted unfairly, b) sees the inherent worth in those others, c) feels some compassion for them, d) willingly bears the pain on those others’ behalf, and e) offers goodness of some kind toward them.  Yes, those who forgive may not reach all five of these characteristics, but they remain the goal, that to which we want to strive if excellence in forgiveness is our end point.  Yes, there are important cultural nuances as one Islamic educator introduced forgiveness to the students with quotations from the Qu’ran and as an educator from a Christian school opened the New Testament to the students.  The rich diversity had a glue that bound all together—-the objective reality of what these two moral virtues mean across historical time and across cultures.  Objective meaning met cultural nuance at the conference.
  1. Unless I missed something in my travels with forgiveness over the past 37 years, I do not think there ever was an international conference that focused specifically on the moral virtues of agape and forgiveness. If this is true, why is it the case? What has happened within humanity so that these two key moral virtues, so prominent for example in Medieval times, would be characteristically ignored in educational contexts with children and academic contexts in university settings?  I think the transition from accepting objective truth about moral virtues (for example, justice is what it is no matter where we are in the world even when there are cultural nuances) has given way to an assumption that relativism is the new truth and so we all can choose the virtues we like and define them as we wish.  Do you see the contradiction in such a statement?  In the abandonment of objective reality that there is a truth, the new thinking is that relativism (in which there is no truth) is the new objective truth.  It is time to reintroduce communities to the moral virtues, which we all share as part of our humanity.  We need to know what these virtues are by definition and how we can give them away to others for their good, for our good, and for the good of communities.
  1. When I look across the globe at communities that have experienced conflict, that now carry the weight of the effects of decades and even centuries of conflict, I have come to the conclusion that a reawakening of the moral virtues of agape and forgiveness is vital if we are to heal from the effects of war and continued conflict with all of its mistrust and stereotyping of the human condition. Agape and forgiveness challenge us to see the personhood in everyone with whom we interact, even those who are cruel to us.  This does not mean that we cave in to injustices because the moral virtue of justice requires fairness from all.  The healing of hearts, families, communities, and nations will be better accomplished if people now can shake off the dust from agape and forgiveness, that have been so ignored in modernism, and find a new way with the old virtues.  It seems to me that agape and forgiveness, as a team, is a powerful combination for the healing of trauma for individuals and relationships.  I fear a continuation of the same old conflicts in hearts and in interactions if we do not go back and rediscover the life-giving virtues of agape love and forgiveness and bring them forward now in schools, families, houses of worship, and workplaces.

Robert

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A Reflection on the International Educational Conference on Agape Love and Forgiveness, Madison, Wisconsin, July 19-20, 2022

After over a year of detailed preparation by Jacqueline Song and the dedicated team, the agape love and forgiveness conference is now history.  That history is preserved in the videos which have captured each talk presented at the conference (the videos are available here: Agape Love and Forgiveness Conference Videos).

I have at least three take-away points as I reflect on this conference:

  1. The cultural diversity was strong, with presentations by people from Israel, Northern Ireland, the Philippines, Taiwan, and the United States. Despite the wide cultural differences, one thing was clear: The meaning of both agape and forgiveness do not change as we get on an airplane and visit cultures that are far away from one another. Instead, the core meaning of agape remains in that as a person loves in this way, it is for the other person(s) and the expression of this love can be challenging for the one who willingly offers it.  The core meaning of forgiveness remains as a person, unjustly treated by others, a) makes the free will decision to be good to those who acted unfairly, b) sees the inherent worth in those others, c) feels some compassion for them, d) willingly bears the pain on those others’ behalf, and e) offers goodness of some kind toward them.  Yes, those who forgive may not reach all five of these characteristics, but they remain the goal, that to which we want to strive if excellence in forgiveness is our end point.  Yes, there are important cultural nuances as one Islamic educator introduced forgiveness to the students with quotations from the Qu’ran and as an educator from a Christian school opened the New Testament to the students.  The rich diversity had a glue that bound all together—-the objective reality of what these two moral virtues mean across historical time and across cultures.  Objective meaning met cultural nuance at the conference.
  1. Unless I missed something in my travels with forgiveness over the past 37 years, I do not think there ever was an international conference that focused specifically on the moral virtues of agape and forgiveness. If this is true, why is it the case? What has happened within humanity so that these two key moral virtues, so prominent for example in Medieval times, would be characteristically ignored in educational contexts with children and academic contexts in university settings?  I think the transition from accepting objective truth about moral virtues (for example, justice is what it is no matter where we are in the world even when there are cultural nuances) has given way to an assumption that relativism is the new truth and so we all can choose the virtues we like and define them as we wish.  Do you see the contradiction in such a statement?  In the abandonment of objective reality that there is a truth, the new thinking is that relativism (in which there is no truth) is the new objective truth.  It is time to reintroduce communities to the moral virtues, which we all share as part of our humanity.  We need to know what these virtues are by definition and how we can give them away to others for their good, for our good, and for the good of communities.
  1. When I look across the globe at communities that have experienced conflict, that now carry the weight of the effects of decades and even centuries of conflict, I have come to the conclusion that a reawakening of the moral virtues of agape and forgiveness is vital if we are to heal from the effects of war and continued conflict with all of its mistrust and stereotyping of the human condition. Agape and forgiveness challenge us to see the personhood in everyone with whom we interact, even those who are cruel to us.  This does not mean that we cave in to injustices because the moral virtue of justice requires fairness from all.  The healing of hearts, families, communities, and nations will be better accomplished if people now can shake off the dust from agape and forgiveness, that have been so ignored in modernism, and find a new way with the old virtues.  It seems to me that agape and forgiveness, as a team, is a powerful combination for the healing of trauma for individuals and relationships.  I fear a continuation of the same old conflicts in hearts and in interactions if we do not go back and rediscover the life-giving virtues of agape love and forgiveness and bring them forward now in schools, families, houses of worship, and workplaces.

Robert

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Ukrainian Research Project Verifies Benefits of Forgiveness in Military Conflict Zones

A just-published scientific study has documented significant mental health benefits derived by Ukrainian citizens who practice forgiveness compared to those who are less willing to forgive. Those findings, according to the authors, will be especially useful for providing appropriate psychological assistance for those adversely affected by the ongoing war with Russia.

Although the Russian invasion of Ukraine began on Feb. 24 of this year, the war in eastern Ukraine has been ongoing since 2014 when a political coup overthrew the pro-Russian government. Since then, more than 14,000 people have been killed in the eastern Ukraine region of Donbas in warfare between ethnic Russians and the Ukrainian military.

Prior to the Russian invasion of Ukraine earlier this year, citizens in the eastern parts of the country endured more than 8 years of traumatic fighting.

 

That fighting has caused an obvious deterioration of socio-economic living conditions for all Ukrainians. As the armed conflict has intensified, so has the occurrence and severity of mental health issues including depression, psychosomatic diseases, anger and stress-related illnesses, trauma, alienation from friends and relatives, aggressive and antisocial behavior, and criminal activities.

What role the concept of forgiveness can play in a military conflict zone is poorly understood and has never been systematically investigated—until now. A new research report, Forgiveness as a Predictor of Mental Health in Citizens Living in the Military Conflict Zone (2019-2020), was published in the most recent issue of the Journal of Education Culture and Society.

The research was conducted during the years 2019-2020, prior to the Russian invasion. It was authored by Svetlana Kravchuk, a psychologist, and Viacheslav Khalanskyi, a psychotherapist, both of whom practice in Kyiv, the country’s capital city.

The trauma caused by years of military conflict is evident on the faces of these Ukrainian people crossing through a checkpoint in Donetsk Oblast. Photo credit: Artem Getman / UNDP Ukraine

Study participants included 302 Ukrainian citizens, half living in the volatile eastern part of the country (where most of the pre-Russian invasion fighting took place), and half living in the more tranquil central part of Ukraine. Using eight different clinically validated scientific tools, the researchers were able to verify the strategic role forgiveness can play in the emotional health of conflict victims.

Here are some of their findings (direct quotes from the report):

  • The obtained correlations show that the more a person is prone to forgiveness, the less anxiety and depression a person has.
  • A person with a high tendency to forgiveness is characterized by higher levels of decisional forgiveness, hope, emotional forgiveness, tolerance and acceptance of others, mental health, happiness and life satisfaction, as well as tolerance for others’ mistakes.
  • The more pronounced degree of tendency to forgiveness is correlated with less pronounced degree of anxiety and depression.
  • Hope, happiness, life satisfaction, and tendency to forgiveness can allow citizens living in eastern Ukraine to recover quickly from psychological trauma, contribute to the successful overcoming of negative effects of military conflict and functioning successfully.

According to the authors, the practical value of this research lies in expanding and deepening the understanding of the “phenomenon of forgiveness” and, in the process, developing forgiveness therapy techniques that will work in the mental health sphere throughout Ukraine.

Learn more:

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Agape Love: “A Sense of Joy in the Giving”

The first phase of a multi-million-dollar, multi-year forgiveness research project in three culturally distinct regions of the world is providing clarity to an ancient concept that researchers say could bring psychological health to individuals as well as peace and unity to families, communities, and countries.

“Agape love is an under-researched concept that has significant implications for harmonious relationships and good mental health,” according to forgiveness pioneer Dr. Robert Enright, an educational psychology professor at the University of Wisconsin-Madison and co-founder of the International Forgiveness Institute (IFI). “The goal of this project is to define what agape love is and is not, and to develop accurate measures of agape so we can assess the degree to which a person understands and practices it.”

 

That 3-year research project is focused on incorporating agape love fundamentals with Dr. Enright’s Forgiveness Education Curriculum materials for grade school students. Working with 60 teachers and up to 1,200 elementary students in Northern Ireland, Israel (both Arabic- and Hebrew-speaking schools), and Taiwan, the research is being funded by the John Templeton Foundation which has been supporting research on forgiveness for more than 20 years.

Agape love is a concept found in at least eight world religions and dates back to the work of three Greek philosophers:

  • Socrates (470 BC – 399 BC), who was among the first moral philosophers to espouse the theory of virtue ethics;
  • Plato (428 BC – 347 BC), a student of Socrates who is the namesake of Platonic love; and,
  • Aristotle (384 BC – 322 BC), a student of Plato, who is called “the father of psychology.”

The influence of those three philosophers continued well into the 19th century, helped shape much of Western moral philosophy, and gained renewed interest with the modern advent of virtue ethics in the late 1950s. This “Aristotelian philosophical view of virtue ethics” was used by Dr. Enright’s initial research team (composed of UW-Madison and IFI researchers) to develop its definition of agape love:

“Agape love is a moral virtue in which a person willingly and unconditionally offers goodness, at a cost to the giver, to another or others in need.”

To further explain, the team added:

“There is a giving of the self to the other(s) that is: a) understood, b) motivated c) willed, and d) acted upon toward other people in such a way that the actions cost the one expressing that love. Because so much is given in agape, it follows that something is taken away from the one who engages in this form of love and such taking away might be needed energy, needed material possessions, needed comfort, and/or even needed safety. Yet, there is a paradox to agape: In the giving, there is psychological gain for the giver, including a sense of joy in the giving.”

That definition was the key element in the research team’s initial report called “The Philosophy and Social Science of Agape Love.” It was published this month in the latest issue of the Journal of Theoretical and Philosophical Psychology, a quarterly publication of the American Psychological Association (APA).

In addition to examining the true meaning of agape love, the research report explores the characteristics of a moral virtue and delineates both the commonalities and significant differences between agape and other forms of love. It also provides an in-depth critique of existing social scientific love scales in preparation for a phase-two activity that will result in the development of a specific psychological agape love scale that is statistically reliable and valid and that has cross-cultural validity.

“Agape love is worth studying because, as a moral virtue, it challenges people to strive for betterment in their humanity,” the report concludes. “Agape requires heroic commitment to the betterment of others. As such, agape may aid humanity in reaching its highest level when people begin to deliberately, consciously, and willingly cultivate this moral virtue.”

The content of the agape and forgiveness curriculum across the three world zones will be described by the teachers themselves during the International Educational Conference on Agape Love and Forgiveness being held at the University of Wisconsin-Madison campus on July 19-20, 2022. Additional information about agape love and the conference is available at the                Agape Love and Forgiveness website.

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The Path to Peace Through Forgiveness

Dr. Robert Enright and the organization he founded, the International Forgiveness Institute (IFI), undertook their first foray into the peace movement in 1999. That was the year they worked with a national team led by the Rev. Jessie Jackson that convinced Yugoslav (now Serbia) President Slobodan Milošević to release three captive American soldiers during the Kosovo Conflict.

In 2002, Dr. Enright initiated a forgiveness education program in Belfast, Northern Ireland that has now been in operation for 20 consecutive years. His Belfast work is featured in the award-winning documentary The Power of Forgiveness. Dr. Enright started similar programs in Liberia, West Africa in 2011 and in Israel-Palestine in 2013. He now has such programs in more than 30 contentious regions around the world and an IFI Branch Office in Pakistan at the Government College University Lahore (GCU-Lahore, Pakistan).

Eight years ago, Dr. Enright was invited by the United Nations to join an international “Expert Group” tasked with responsibility for developing intervention models aimed at ending gender-based violence across the globe. His initial presentation to the United Nations Population Fund in New York City was titled “Forgiveness as a Peace Tool.” Just three weeks later, delegates at the United Nations Peace Conference in Geneva, Switzerland, voted to embrace forgiveness and education as essential tools in peacebuilding.

Since those early years of his career, Dr. Enright has developed scores of peace-education initiatives and research projects in some of the world’s most contentious areas. Two of those projects were published recently involving teachers in the case of China and adult clients in the case of Pakistan. Other research projects have demonstrated that children as young as 4-5 years are capable of absorbing the basics of forgiveness and making it a natural part of their early life.

In 2015, Dr. Enright accompanied Eva Mozes Kor, a survivor of the Holocaust, on a guest tour of US radio and television stations to promote peace through forgiveness. Ms. Kor, with her twin sister Miriam, was subjected to human experimentation under Josef Mengele at the Auschwitz concentration camp during World War II yet she publicly forgave her tormentors.

During that tour, Ms. Kor repeatedly used this axiom:

“Let’s work together to heal the world through forgiveness. Not bullets, not bombs. Just forgiveness. Anger is a seed for war. Forgiveness is a seed for peace.” 

In a 2018 guest blog that Ms. Kor wrote for this website, “My Forgiveness,” she writes that forgiveness can “improve life for everyone in the world.” Read Dr. Enright’s eulogy to Ms. Kor (upon her death on July 4, 2019): “In Memoriam: Eva Mozes Kor and Her Independence Day.”

In addition to Dr. Enright, others named Paul Harris Fellows include U.S. President Jimmy Carter, U.S. astronaut James Lovell, and polio vaccine developer Jonas Salk.

In recognition of his contributions to the peace movement, Dr. Enright was awarded the Distinguished Peace Educator of the Year Award (2008-2009), from the Wisconsin Institute for Peace and Conflict Studies. In 2012, he received the Cecil Findley Distinguished Service Award for international peacemaking and was named a Paul Harris Fellow by Rotary International in 2016. Three years later he was awarded the  2019 Mazzuchelli Medallion from Edgewood College along with a pronouncement that forgiveness, relevant in every age, may be one of the clearest paths to peace, individually and collectively, for our world today.” 

While Dr. Enright was one of the first forgiveness research investigators to envision a path to peace through forgiveness, he says there is still much more work that needs to be done.

“We must double our efforts so that peace and forgiveness become a team that is routinely tapped in matters of conflict,” Dr. Enright says. “The flames of resentment can be extinguished by sound forgiveness programs.”

Read Dr. Enright’s essay in Psychology Today“Reflecting on 30 Years of Forgiveness Science.”

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