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El problema que se aborda en este artículo, desde la teoría de Hartmut Rosa, es cómo la lógica relacional del sujeto tardomoderno de estabilización dinámica, que se caracteriza por un aumento constante a niveles económico, tecnológico y de innovación, ha llevado a que la relación con el mundo se busque en el dominio y apropiación para su utilización y control, lo que ha implicado una vida acelerada y alienada donde el sujeto, ante la imposibilidad de continuar en la “carrera por la vida”, se siente responsable, desencadenando una psicocrisis desde la culpa, el miedo y la angustia. En este sentido, la resonancia del perdón es la posibilidad de una existencia exculpada y, por tanto, sin miedo a la mirada del otro, ya que no se ve en ella una amenaza que incremente la culpa, sino un espacio que posibilita un mundo seguro y amable. El objetivo del artículo es ahondar en la teoría crítica de Hartmut Rosa, para plantear que la resonancia no solo es un concepto diagnóstico, sino que es un ejercicio terapéutico, concretamente, la resonancia del perdón como posibilitadora de un espacio de encuentro. Respecto a este eje conceptual, desde una metodología hermenéutico-crítica, se concluye que la resonancia del perdón se encuentra en el cristianismo como posibilidad de vinculación con el mundo. Por lo tanto, la principal conclusión apunta a proponer desde el perdón la posibilidad de reconstruir el tiempo y el espacio del encuentro, pues esto permite que el mundo (lo relacional) hable de nuevo.

This paper is motivated by the problem of collective responsibility for the actions committed by our ancestors and by the question about the legitimacy of demands for forgiveness. Turning to the conceptual universe of Hannah Arendt, this argues for the exercise of the capacity for judgment as a catalyst for both the demand for forgiveness and collective responsibility. Forgiveness is thus presented not only as a moral category but as fundamentally political one, essential for reconciling with what has happened and for looking to the future with hope. [ABSTRACT FROM AUTHOR]

En este ensayo, el autor plantea un diálogo entre la novela La belleza del mundo, de Héctor Tizón, y los arquetipos bíblicos de Adán y Eva, la pérdida del paraíso y el destierro, y el retorno al Edén. A partir de la traición primigenia de la esposa del protagonista, se inicia la integración a un tiempo cíclico e infinito –el del exilio. En el destierro, el protagonista está marcado por su afán de anular la temporalidad real y, a la vez, su propia identidad; intenta forzosamente olvidar la propia historia, lo cual lo conduce a una crisis de identidad. Al cabo de un largo recorrido, se plantea la necesidad de incorporar los acontecimientos de la vida a un tiempo mítico que regenere y perpetúe todas las acciones, y en el cual se busque el sufrimiento para alcanzar la salvación. El autor evidencia paralelismos diversos del texto con la doctrina cristiana: el protagonista comprende que para regresar a su propio centro debe perdonar. Y eso solo es posible regresando, enfrentando su pasado: el tiempo de redención es un regreso, pero el mismo-nuevo sitio no vuelve a ser jamás el paraíso.

El objetivo del presente estudio fue determinar la influencia del bienestar espiritual en la gratitud, el perdón y la resiliencia en estudiantes universitarios de la ciudad de Lima. Se utilizó un diseño explicativo con variables latentes. La muestra estuvo conformada por 957 estudiantes universitarios (29.5 % varones y 70.5 % mujeres, de 13 universidades (públicas 22.36 % y privadas 77.64 %) de Lima Metropolitana. Se utilizaron la Escala de Bienestar Espiritual (SWBS), la Escala de Disposición al Perdón (TFS), la Escala de Gratitud (EG) y la Escala Breve de Resiliencia (EBR). Entre los hallazgos se encontró que el modelo estimado con el método DWLS permite señalar que el bienestar espiritual tiene efectos directos sobre el perdón, la gratitud y la resiliencia. A su vez, la covarianza entre perdón y gratitud fue .090 (p > .05), entre perdón y resiliencia de .236 (p < .01), y entre gratitud y resiliencia fue igual a .122 (p < .01). Se discuten la implicancias de los resultados.

Este artículo plantea la teoría del reconocimiento para adentrarse en el abuso en la Iglesia. Partiendo de Hegel, se desemboca en el desarrollo del par reconocimiento/desprecio de la filosofía neohegeliana de Axel Honneth. Desarrollando esta teoría como marco de referencia, se revisa el daño perpetrado a las víctimas y sobrevivientes de los abusos sexuales, de poder y de conciencia en la Iglesia católica. Además, como acercamiento a la resolución de la siempre arriesgada lucha por el reconocimiento hegeliana —más aún si se trata en la institución que quiere ser sacramento en el mundo de hoy— se plantean los estados de paz que propone Ricoeur. A través de las categorías del intercambio de dones, el perdón y la reparación, la fe cristiana pone como camino la liberación del pecado y el mal, sin pretender con ello ejercer presión sobre las respuestas que den las víctimas. La plenitud del perdón en la teología cristiana lo vemos en el don de sí que Jesús hace a la humanidad en la cruz, que llega a su plenitud en la resurrección. Este perdón se ofrece a toda persona, sea cual sea el mal que haya cometido, pero exige autenticidad en el reconocimiento de la culpa, arrepentimiento y reparación: la reconciliación aparece como horizonte donde el amor fundado en la libertad, la verdad y la justicia vence al mal. Buscamos poner en diálogo a autores señeros de la filosofía del reconocimiento con la teología cristiana, sin desdeñar el aporte de otras ciencias.

In Colombia an internal armed conflict has been waged for more than sixty years with flagrant violations of Human Rights. Simultaneously, negotiation processes have been developed to end it, by leading to exercises of transitional justice and reintegration of ex-combatants that, in turn, make the protection of victims' rights possible. These processes have not been free of important tensions with social sectors, which have opposed attempts at dialogue which, in the framework of the negotiation between the Colombian State and the Revolutionary Armed Forces of Colombia, People's Army (FARC-EP), have given rise to the configuration of psychosocial barriers to peace-building and reconciliation. This study aims to understand the perceptions of psychosocial barriers, social beliefs, and collective emotional orientations to reintegration and reconciliation of demobilized people in Colombia. A qualitative research with a hermeneutic design and an in-depth interview was implemented. Five demobilized people (2 women and 3 men) from paramilitary and guerrilla groups participated. It was found that demobilized people perceived psychosocial barriers (PSB) in a structural manner in social, institutional, labor, financial, and reparation processes. Beliefs and emotions as barriers to peace are presented as obstacles to the generation of new perspectives, which allow the resolution of the conflict and, therefore, the establishment of a culture of peace and reconciliation. [ABSTRACT FROM AUTHOR]

This article arose from reflections on the duty of memory and forgiveness, in women victims of forced disappearance, as an alternative to find the clues that we are still looking for around the building of peace in Colombia. The methodological approach was phenomenological-hermeneutic-narrative. We worked with mothers of young people forcibly disappeared in the municipalities of Medellin and San Pablo, south of Bolivar, Colombia. It was concluded that the work of memory and forgiveness is strengthened by the collective bonds of the victims, who intertwine these two categories, the truth, the place of the victimizer and their ethical, and moral imputations against the facts. [ABSTRACT FROM AUTHOR]

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This study investigates the contemporary grammaticalized uses of perdón ('sorry') in two varieties of Spanish, namely Mexican and Peninsular Spanish. Methodologically, the investigation is based on a taxonomy of offenses, organized around the concept of 'face' and based on spoken data of Spanish from Mexico and Spain. This taxonomy turns out to be a fruitful methodological tool for the analysis of apologetic markers: it does not only offer usage-based evidence for previous theorizing concerning the grammaticalization process of apologetic markers, but also leads to a refinement of these previous results from a contrastive point of view. Evidence from both corpora suggests a more advanced stage in the grammaticalization process of perdón in Mexican Spanish, where it can be used not only as a self-face-saving device geared towards the positive face of the speaker, but also in turn-taking contexts oriented towards the negative face of the interlocutor. Peninsular Spanish, on the other hand, resorts to a more varied gamut of apologetic markers in these contexts. [ABSTRACT FROM AUTHOR]

El artículo pretende explorar la línea de la pasividad —o redundancia— de la culpabilidad en el hombre. La cuestión existencial es la posibilidad de superación de la culpa. Así pues, se recorren y analizan los diversos momentos antropológicos generados por la culpa: el sentimiento de culpa y el arrepentimiento humano. Existe una experiencia privilegiada para la superación de la culpa: el perdón humano. Afrontamos finalmente el acto antropológico del perdón: sus posibilidades, su verdad y sus límites.

Con base en resultados de una encuesta en torno a la vida íntima de adultos heterosexuales se tratan las relaciones sexuales extraconyugales, los conflictos generados al ser descubiertas, las emociones experimentadas y la ocurrencia del perdón entre los miembros de las parejas. Se distingue la diferenciación genérica, generacional, de nivel socioeconómico y entre las ciudades de Colima y Guadalajara.

In a context marked by various transitional justice processes and still affected by dynamics of violence, in this article, we analyze psychosocial dimensions related to forgiveness and memory in experiences of members of social organizations who are victims of the Colombian armed conflict. The aim is to explore cognitive, emotional, and attitudinal processes that hinder or enable forgiveness. A mixed-methodology was used, with two studies conducted in the departments of Atlántico and Caldas. In the first study, a phenomenological design was applied to uncover ideas and emotions regarding memory and forgiveness among leaders of victim collectives. In the second study, a non-experimental design was implemented to analyze the interaction between three factors explaining the disposition to forgive (DP): enduring resentment (RD), sensitivity to circumstances (SC), and unconditional forgiveness (PI). The qualitative study revealed meanings surrounding memory that constrain forgiveness (RD, exclusive victim beliefs, and perceived obstacles to the effectiveness of transitional justice measures), as well as memory resignifications that promote forgiveness (understanding of the conflict, inclusive victim beliefs, memory linked to transitional justice, and PI). The quantitative study indicated that SC explains PI, while RD poses an obstacle. The research progresses towards a deeper comprehension of the connection between memory and forgiveness in transitional settings, unveiling challenges in effectively managing memory with forgiveness in mind. It highlights the significance of addressing RD and fostering SC to facilitate forgiveness, not only at the national level but also at the local and regional scales. [ABSTRACT FROM AUTHOR]

This article explores processes that are significantly interconnected from a psychosocial perspective: forgiveness, justice, reconciliation, and peace. It encompasses part of the findings from the research project “Psychosocial Barriers to Peacebuilding and Reconciliation in Colombia,” conducted during 2019 and the first half of 2020. The study was intended to understand beliefs about forgiveness, justice, and reconciliation among 256 individuals from 9 cities in Colombia. A qualitative design and a phenomenological-hermeneutic method were used, employing semi-structured and in-depth interviews. An intratextual and intertextual content analysis and theoretical coding at two levels (descriptive and hermeneutic) were performed, leading to the emergence of five categories: 1) conditional forgiveness and retributive justice; 2) neither forgiveness nor forgetting: death penalty and punitive retaliation: 3) compensatory forgiveness and transitional justice; 4) delegitimization of transitional justice: the offended; and 5) opportunities for reconciliation. The main results reveal that a retributive perspective of justice prevails among the participants, limiting the possibilities of forgiveness and reconciliation within the framework of the peace agreement between the Colombian State and the FARC-EP guerrilla. A significant but smaller group of interviewees find paths to forgiveness through the transitional justice mechanisms established by the agreement. The discussion revolves around how the prospect of creating spaces for peace and reconciliation appears to hinge on the potential to humanize the aggressor, particularly the low-ranking ex-combatant (a point of convergence in perspectives), presenting an opportunity for leveraging psychosocial interventions. [ABSTRACT FROM AUTHOR]

This article exposes the relationship between the narratives of memory and forgiveness within the indigenous movement in the department of Cauca (Colombia) along with the construction of their identity as subjects affected by violence. The article stems from multilocal fieldwork conducted with members of the Regional Indigenous Council of Cauca (CRIC), indigenous Nasa and Coconuco authorities and elders, and collaborators from the department’s indigenous movement. The text concludes that indigenous memory is influenced by recursive structures of time and space, where past events are still occurring in the present, as the violated subjects, especially the ancestors and the territory, remain in the here and now. This configures an ecological approach to political ontology, prompting a redefinition of the web of social interactions entangled in the genesis of armed violence, and the kinds of rituals geared towards forgiveness for the harms and violence inflicted by the armed conflict. The novelty of the article lies in its assessment of the notions of memory and forgiveness within the indigenous community of Cauca, represented by the CRIC, as a bearer of a non-anthropocentric ethical proposition to address the effects of violence from the normative perspective of reharmonization. [ABSTRACT FROM AUTHOR]

This article aims to explore the conceptions of forgiveness and resilience, and the relationship that may exist between them, from the perspective of victims of the Colombian armed conflict in the municipality of San Juan Nepomuceno in Montes de María. We followed an exploratory qualitative methodology with a descriptive and interpretative focus. The data was analyzed based on grounded theory, and a non-probabilistic snowball sampling approach was employed. Six semi-structured interviews were conducted including questions about forgiveness and resilience, whether victims believed forgiveness was possible, how they perceived resilience in their community, and their opinions on expressions of remorse by former members of armed groups. Within the framework of these two study categories, victims’ perspectives provided definitions of forgiveness and resilience. Forgiveness was described as a personal decision influenced by individual thinking, serving as a means to heal wounds and free oneself from negative emotions while not erasing the memory of past events. Resilience, on the other hand, was perceived as the individuals’ ability to navigate through challenges and traumatic situations, to explore alternative possibilities regardless of their available resources, and to empower themselves in order to enhance their own quality of life. Individual and collective coping strategies also came to light, encompassing practices such as art, dialogue, and communal memory processes. [ABSTRACT FROM AUTHOR]

The process of forgiving seems to require that a person can remember a specific moment in their personal past in which they were harmed in some way. Forgiving, then, often requires episodic memory, which may be understood as memory of events or experiences in one’s personal past. What is it that grounds acts of forgiveness? One of the most prominent ideas is that, fundamentally, forgiveness involves a change in emotion; it requires that negative emotions associated with the event are abandoned, withdrawn or overcome. In this paper, we outline one way in which the emotion and meaning of past events may be modulated. In particular, we suggest that by thinking more abstractly about an event we can shift our emotional response to it. We outline one way in which this form of more abstract thinking, which can help us distance ourselves from the negative emotion associated with a past wrongdoing, can show up in memory. We propose that emotionally distant memories, or memories in which the emotional content has undergone some change, may often be recalled from an observer perspective, in which the individual recalls the event from an external or detached point of view. Recalling a past wrongdoing from an observer memory may help put it into perspective and afford the emotional distancing required to facilitate forgiveness. [ABSTRACT FROM AUTHOR]

In this introduction, we argue for a basic idea. Community-based spaces for promoting forgiveness and memory-making bear the promise of promoting some of the cultural transformations needed for thick, structural reconciliation. As we show by discussing some recent examples taken from the Colombian context of the past decade, these spaces do not compete, but actually complement a pragmatic, thin institutional design for reconciliation. This idea, as we discuss here, serves as the common thread connecting the articles in this special issue. The texts reflect on the practice of forgiveness and some of its specific contours in the context of the Colombian conflict. [ABSTRACT FROM AUTHOR]

Much of the literature on forgiveness is dedicated to understanding the reasons to forgive and what changes in attitude are required to do so. But philosophers have been much less attentive to what happens after agents forgive. This is a serious oversight, since the reasons to forgive do not always retain their force and it is not always possible, or advisable, to maintain the changes in attitudes that forgiveness requires. Fortunately, Monique Wonderly has begun to fill this lacuna in the literature with her recent work on un-forgiveness. According to the author, un-forgiveness involves altering our attitudes, by either reinhabiting an adversarial stance towards an agent for their wrongdoing and/or returning one’s relationship with them to the state it was in prior to forgiveness taking place. While Wonderly’s account of un-forgiveness is both novel and illuminating, it is incomplete. In this paper, we argue that one can also un-forgive by forgetting that the wrong in question occurred and/or that the previously forgiven agent was the perpetrator of the wrong. We contend that not only is it possible to un-forgive by forgetting, but doing so can be both justified and morally important. We defend our view by considering the objection that un-forgiveness by forgetting can negatively impact victims’ relationships with wrongdoers as well as addressing the concern that agents cannot exercise their agency over their memories in order to un-forgive by forgetting. [ABSTRACT FROM AUTHOR]

Forgiveness is often distinguished from other ways of eliminating (or reducing) blame, such as letting go. In this paper, I focus on a conception of forgiveness as normative landscape change (alteration of the rights and obligations of relevant parties), and explore the distinction between forgiveness—understood in this way—and letting go. I highlight the explanatory power of this approach for distinguishing forgiveness and letting go, and contrast it with an alternative way, in which the focus is instead primarily on a kind of attitude change. I conclude by comparing the implications of both forgiveness and letting go for other phenomena we care about, such as reconciliation. [ABSTRACT FROM AUTHOR]

Este artículo propone considerar el perdón como un acto social y muestra las ventajas explicativas de dicha perspectiva. En la primera parte del trabajo se revisa la definición de acto social planteada por Adolf Reinach, se presentan algunas objeciones a la consideración del perdón como acto social y se responde a ellas. En la segunda parte se exploran tres ventajas explicativas de esta propuesta: la primera, frente a la crítica de Nussbaum al perdón perverso, la segunda, frente a la crítica de Serrano y Cázares al perdón moralista, y, la tercera, en atención a la polisemia del perdón.

The article offers a solution to an aporia present in Hannah Arendt concerning the banality of evil and forgiveness. The banality of evil implies the abandonment of thought by an agent and the negation of personhood; thus, it can be stated that, in fact, there is nobody to be found in a particular action. The problem is that, for Arendt, the meaning of forgiveness is that it is directed at the redemption of the person from her past. Then, the aporia of the banality of evil and forgiveness is that there is nobody to forgive. The structural-phenomenological condition for the appearance of the person is the request for forgiveness, for it is only this that manifests the reconstitution of the person through thought and reopens the space of appearance that makes the emergence of forgiveness possible. [ABSTRACT FROM AUTHOR]

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Las necesidades de las personas que deciden participar de un proceso restaurativo son múltiples y diversas. El perdón deviene como una de las posibles búsquedas tanto de quien resuelve solicitarlo como de quien ha determinado otorgarlo. La indagación sobre el polisémico y complejo sentido del acto del perdón en un procedimiento restaurativo configura el objetivo de este artículo, y para ello se utilizará la metodología cualitativa pretendiendo comenzar a delinear algunos de los significados posibles en torno al tema. La observación directa de las intervenciones restaurativas (mediaciones, círculos, conferencias familiares); entrevistas en profundidad dirigidas a quienes han vivenciado estos procesos y a facilitadores a cargo de los abordajes; y el análisis de una vastedad de documentos producidos por los equipos que se hallan a cargo de dichos procedimientos permite afirmar que el perdón, en tanto consecuencia de un diálogo restaurador entre quien ha cometido un delito y quien ha sido víctima, se configura como uno de los pilares más importantes de la Justicia Restaurativa, así como también transfigura la búsqueda de casi todas las personas que participan en alguno de estos espacios. Asimismo, la construcción de un proceso adecuado para pedir y recibir perdón se torna una labor artesanal entre las partes y persigue como principal objetivo recuperar la paz robada. Si bien el perdón no modifica ni repara el pasado, sí tiene una injerencia absoluta en el mañana, dado que permite trabajar la herida causada por el ofensor ya no desde la venganza sino desde la atenuación de las emociones negativas y suministrar la llave a quien ha cometido el agravio para encontrar un lugar nuevo en el escenario vital. En este sentido, el análisis sobre el perdón, en tanto vínculo bidireccional, cobra relevancia para comprender el concepto en su verdadera esencia y el rol que cumple dentro de la justicia restaurativa en la transformación del futuro de las personas.

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Este escrito presenta una lectura del concepto de tolerancia en el texto del acuerdo final para la paz y su importancia en las dinámicas sociales y culturales del posconflicto colombiano. El comprender la trascendencia de tolerar en la etapa del posconflicto y la construcción de una cultura de paz facilita el cambio de las dinámicas sociales y la reconstrucción del tejido social. Se concluye que la tolerancia, como primer nivel de encuentro con el otro, abre el espacio a un acercamiento que permite la participación ciudadana y la implementación del acuerdo de paz; sin embargo, no es suficiente para lograr el reconocimiento de grupos sociales, la reconciliación y el perdón en el marco del pluralismo y la multiculturalidad.

This research aims to describe the assessment of forgiveness present in victims of the armed conflict. It is carried out under the quantitative approach, with a descriptive, non-experimental scope and crosssectional design. For this, 139 direct and indirect victims participated, who answered the Forgiveness Assessment Scale. As main results, it stands out that the victims have a willingness to forgive the exvictimizers or offenders; however, the forgiveness of themselves and the victimizing situation are not significantly considered within this assessment. It is concluded that it is necessary to delve into new models that explain the elements associated with forgiveness from different actors and populations, highlighting its importance in peacebuilding and individual and community well-being processes, especially in those who have been affected by associated traumatic events to the armed conflict. [ABSTRACT FROM AUTHOR]

Introduction: The aim of this study was to identify the variables that best predict measures of aggression, empathy, and forgiveness, as well as the main differences in vulnerable, hostile and safe contexts, in a sample of children and adolescents belonging to a vulnerable population. Method: A cross-sectional quantitative study was conducted with a non-probabilistic incidental sample of 85 participants. Psychometric measures of empathy, aggression, and forgiveness were used. The participants were invited to a victim assistance foundation for an interview and test application. Results: Statistically significant effects were found among the variables in the verified model, where empathy predicts aggression in the hostile context, but not in the vulnerable and safe context. In turn, empathy predicts forgiveness in the vulnerable and safe contexts, and aggression predicts forgiveness in the hostile model, but its effect in the vulnerable and safe context is not significant. Furthermore, empathy plays a key role in understanding forgiveness, given that it is associated with aggressive behaviors in the hostile contexts, whereas a forgiveness model should be differential in these contexts. Conclusions: The findings of this study provide empirical evidence that supports the importance of implementing strategies to improve empathy-related skills in children and adolescents, from the perspective of peace education and forgiveness. In addition, it was shown that aspects such as family climate, vulnerabilities of risk contexts and culture itself, can determine the development of socioemotional skills that favor forgiveness, empathy, and other interpersonal skills. [ABSTRACT FROM AUTHOR]

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La presente investigación tuvo como objetivo problematizar desde la filosofía el concepto del perdón y la reconciliación en el marco de la justicia transicional en Colombia, producto del Acuerdo Final de Paz suscrito entre el Estado colombiano y las antiguas FARC-EP. Para lograr dicho análisis se implementó un enfoque metodológico cualitativo, basado en fuentes teóricas filosóficas y jurisprudenciales que pretenden dar cuenta de los mecanismos de la justicia restaurativa en Colombia, concretamente, la relación práctica que tienen la memoria y verdad para una ontología del perdón. Se obtuvo como resultado del proceso la problematización filosófica y jurídica del concepto de perdón como aquel dispositivo que se encuentra en constante disputa en el marco del postconflicto entre la soberanía del Estado como un sujeto imperium y la soberanía popular como aquel derecho de perdonar que únicamente puede emanar desde la sociedad civil en general desde la verdad a las víctimas.

Objetivo. Describir de qué manera son vividas aquellas emociones sociales relacionadas con la reconciliación, por parte de habitantes del municipio de Cocorná, Antioquia, Colombia. Metodología. Esta es una investigación cualitativa, con método fenomenológico hermenéutico que contó con la participación de 16 personas habitantes de este municipio del oriente antioqueño, utilizando la técnica de generación de información de entrevista semiestructurada. Resultados. A partir del análisis de datos, se puede dar cuenta de la esperanza, el perdón y la empatía como emociones sociales que pueden gestionar escenarios favorables para la reconciliación en tiempo de posacuerdo, siempre que como experiencias afectivas puedan ser compartidas y politizadas, ya que es justamente en la colectivización de estos afectos que se gestionan emociones para la paz. Conclusión. Se hace necesario comprender la experiencia afectiva más allá del individuo y establecer horizontes de comprensión social.

El perdón ha sido estudiado en los últimos años desde diferentes perspectivas. El interés en este tema se explica por la necesidad de abordar estrategias de desarrollo personal e interpersonal. Si bien, las aproximaciones que se han hecho son insuficientes para una comprensión del perdón en toda su hondura. Por ello, el objetivo de este artículo es mostrar el fundamento antropológico del perdón desde Hannah Arendt y Leonardo Polo, así como las repercusiones educativas que tiene esta virtud en el crecimiento personal. El perdón, entendido como virtud, cobra especial relevancia y se destaca que no es únicamente un acto reparador, sino también regenerador de la persona. Se realiza una búsqueda bibliográfica de los principales autores contemporáneos que lo comprenden así, asumiendo ambas dimensiones del perdón -reparador y regenerador-, entre los que se encuentran Paul Ricoeur, Jacques Derrida y Emmanuel Levinas. El trabajo profundiza en la propuesta de Hannah Arendt y en la antropología trascendental de Leonardo Polo por el interés de sus aportaciones al respecto y las repercusiones de carácter educativo que sugieren, en concreto, en torno al desarrollo personal con la adquisición de la virtud. En definitiva, el pensamiento de ambos autores sugiere la concepción del perdón como una virtud que contribuye al crecimiento personal y favorece las relaciones interpersonales.

El presente es resultado de investigación del proyecto Las narrativas del perdón desde los géneros literarios en Colombia, adscrito a la línea de investigación en Derecho, Conflicto e Internacionalización, del grupo de investigación Orbis Iuris, de la Fundación Universitaria Autónoma de las Américas, el cual centra su problema de investigación en la configuración el perdón a partir de los géneros literarios dentro del conflicto interno armado en Colombia (1948-2016). Dicha investigación fue proyectada para dos fases de duración anual. Para la primera de ellas se tuvo como objetivo específico recrear la configuración del perdón a partir de la crónica del conflicto armado en Colombia (1948-2016). Es en este sentido que surge el actual resultado como capítulo de profundización teórica en material de crónica y conflicto interno armado en el país. Para llevarlo a cabo, se acudió al modelo cualitativo propio de los estudios histórico-hermenéuticos de las ciencias jurídicas, enfoque que permitió hacer el proceso de interrelación e interpretación de las categorías conflicto armado interno, narrativa y crónica, logrando dar cuenta con ello de su importancia como espacio de construcción del perdón, toda vez que la narración de la experiencia del mal tiene como motivación hacer permanecer las vivencias sufridas, consolidándose de esta manera en testimonio que posibilita el aprendizaje ético-político, el reconocimiento y la memoria.

The need of the people that decided to go through aa restorative process are multiple and diverse. Forgiveness becomes one of the possible pursuits, both of whom asks for it as of those who decide to provide it. The inquiry of this polysemic and complex act in a restorative process is the central topic of this article and for inquiring it it employs a qualitative methodology with the purpose of starting to highlight some of the possible meanings around the topic. The direct observation of the restorative interventions (mediations, circles, family conferences); the in depth interviews directed towards the actor behind these processes and to facilitators in charge of this actions and the analysis of a vast amount of documents produced by the teams responsible of these procedures allow the research to affirm that forgiveness, as a consequence of a restorative dialogue between a victim and someone who committed a crime is configured as one of the most important pillars of Restorative Justice, as well as a transfigurator of the pursuits of almost everyone involved in these spaces. Likewise, the construction of an adequate process for asking and receiving forgiveness becomes a sort of handcraft between the parties and pursuits as its primary objective the restoration of the stolen peace. Considering that forgiveness cannot modify nor repair the past, it does has an absolute inherence in the future, given that it allows working on the injury made by the offender not from vengeance but from attenuation of negative emotions and with this provide a key to the offender for opening the doors for a new vital scenario. This, the analysis of forgiveness as a bidirectional bond gains relevance for understanding the concept in its true essence and the role of restorative justice in the transformation of the future of people. [ABSTRACT FROM AUTHOR]

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En los últimos años se han desarrollado y puesto en marcha estudios y protocolos de detección e intervención de fenómenos de agresividad virtual en adolescentes -ciberodio y ciberacoso, entre otros-. Este artículo va a abordar especialmente el segundo de los fenómenos, dada su relevancia en los últimos años. Existe un claro vacío en las estrategias de prevención del fenómeno del ciberacoso en la literatura científica, lo que podría explicar que muchas de las medidas llevadas a cabo no prevengan la violencia ni las consecuencias de esta. Con el objeto de dar respuesta a esta necesidad, en este trabajo se proponen y analizan críticamente algunas estrategias de desarrollo personal en adolescentes para hacer frente a estos fenómenos de agresividad virtual. La agresividad en la red es una realidad que surge por la interacción tanto de factores individuales como ambientales. Entre estos últimos está el contexto familiar, ámbito en el que el adolescente adquiere las habilidades necesarias para su socialización y madurez personal. Así, el clima familiar, el apoyo parental y el tipo de comunicación que se establezca entre padres e hijos se constituyen en algunos de los factores protectores para la agresión y la victimización en el ciberacoso. Por otra parte, el desarrollo de una personalidad madura se constituye en uno de los ejes fundamentales para la prevención de conductas violentas. Se propone el fortalecimiento del papel socializador de la familia, el cultivo de virtudes para la formación del carácter y habilidades de crecimiento personal, basadas fundamentalmente en el perdón, como las principales estrategias educativas para la prevención de la violencia entre iguales en la red.