Tag: forgiveness

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Revenge is wrong

Fresno Bee, June 16, 2024

Donald Trump recently said, “Sometimes revenge can be justified.” He was responding to a prompt from Dr. Phil, who had quoted Pope Francis on the importance of forgiveness and overcoming resentment. Despite this prompting, Trump opted for revenge.

Some Trumpians may agree that Trump would be justified in seeking revenge against his enemies. And of course, there is an open question about what Trump’s vengeance would look like. In the Dr. Phil interview, Trump said he was hoping for “revenge through success.” Maybe he merely means that electoral victory would be a kind of revenge.

But left-wing pundits have pounced on Trump’s remarks, warning that Trumpism has devolved into a cult of personal vendettas. And in fact, revenge has long been essential to the Trump brand. Long before he ran for president, Trump said, “Always get even. When somebody screws you, you screw them back in spades.”

This idea is immoral. Most adults agree that “two wrongs don’t make a right.” The world’s religious and philosophical traditions counsel against revenge. And many agree with the Pope’s plea for forgiveness and love.

Some go so far as to agree with Jesus about the need to evolve beyond retribution and vengeance. Jesus said, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist one who is evil. But if anyone strikes you on the right cheek, turn to him the other also.”

The retributive idea of eye for eye, tooth for tooth, may appear to have something in common with revenge. But revenge is wildly emotional and often exceeds the limits of retaliation. Retributive justice imposes strict limits on what can be done in return for wrongdoing. Only one eye for one eye—and no more.

The excessiveness of revenge is one of the reasons that criminal justice has nothing to do with it. Criminal justice is not meant to carry out personal vendettas. Rather, it is enacted by legitimate public authorities by due process. Punishments established by law are not intended to satisfy a victim’s desire for vengeance. Rather, these punishments are limited, rational, and calmly and deliberately imposed.

These limits are essential for overcoming cycles of violence and revenge. Revenge is emotional and often disproportionate. The desire for revenge quickly escalates violence. And let’s admit it, revenge fantasies can be fun. The Greek poet Homer said that the desire for revenge was like honey for the soul. This is why revenge may also be addictive, as Dr. Phil said in his interview with Trump. Resentful people seem to enjoy brooding over their injuries and plotting vengeance.

The unreasonable and emotionally excessive nature of revenge leads most philosophers to condemn it. Plato distinguished justice from the “unreasoning vengeance of a wild beast.” Four hundred years ago, Francis Bacon described revenge in similar terms as “wild justice.” He thought civilized law ought to “weed out” revenge.

Among the arguments against revenge is the idea that revenge harms those who seek it. This is the meaning of an old proverb that says, “When you seek revenge, dig two graves.” The Dalai Lama has said something similar, “Indulgence in resentment and vengeance will only further and increase miseries for oneself and others.”

The idea that revenge rebounds and hurts the one seeking it is a common theme in literature. Captain Ahab’s desire for revenge against Moby Dick leads to his doom. And Hamlet ends up dead at the end of his mad quest for revenge.

Another problem is that the spirit of revenge dwells on the pain of the wrongful deed. Bacon said, “A man that studies revenge keeps his own wounds green, which otherwise would heal.” Revenge broods over the past wrong. It prevents us from healing, reconciling, and moving forward.

Forgiveness and love work otherwise. Martin Luther King explained, “Man must evolve a method which rejects revenge, aggression and retaliation. The foundation of such a method is love.” This does not mean that we give up on justice. Wrongs must be redressed. But enlightenment is found beyond the noxious spirit of vengeance and the idea that revenge can be justified.

Read more at: https://www.fresnobee.com/opinion/article289246125.html#storylink=cpy

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Should Biden Pardon Trump?

Fresno Bee, January 24, 2021

On his way out the door, Donald Trump pardoned a bunch of his buddies. Trump didn’t pardon himself, as some suspected he would. And now one wonders whether President Biden might consider a pardon for Trump.

At his inauguration, Biden spoke of unity, love and healing. Would a Trump pardon help? This was Gerald Ford’s reasoning when he pardoned Richard Nixon. Ford explained, “the tranquility to which this nation has been restored by the events of recent weeks could be irreparably lost by the prospects of bringing to trial a former president of the United States.”

There is much to think about here. What is the role of justice and pardon in the life of the nation? And in our own lives?

The pardon power is easily abused. Trump pardoned his cronies, including his son-in-law’s father. Bill Clinton pardoned his brother, Roger Clinton. And Arnold Schwarzenegger commuted the murder sentence of the son of a political ally.

The pardon power exists because the judicial system is a blunt tool. The executive can make exceptions that correct failures and excesses — or that recognize the unique circumstances of wrongdoers.

Presidents Ford and Carter commuted the sentences or granted amnesty to tens of thousands of Vietnam era draft dodgers and deserters. After conscription was abolished and the war ended, it seemed odd to punish those who refused to fight.

Not everyone was happy about this. Those who obeyed the law and fought in Vietnam resented this move. It seemed to discredit their own service and sacrifice.

Justice requires fair and equal treatment. It also demands negative consequences for wrongdoing. If you do the crime, they say, you must do the time.

Strict retributivists argue that forgiveness is unjust since it fails to give wrongdoers what they deserve. But justice is not the only thing that matters. Forgiveness is beneficial emotionally and psychologically. It heals resentment and promotes kindness. Mercy can build reconciliation and help create a new future.

The world’s religious traditions often celebrate these values. Some even imagine God as merciful and compassionate. But how does God’s mercy relate to divine justice? If you want to generate an argument, ask a friend whether they think God would forgive Hitler.

Forgiveness is an exception to the rule of punishment. For this reason it appears arbitrary and capricious. It unfolds that way in our own emotional lives. Anger and resentment fester, until one day they fade away. It is often not clear why this happens.

There is a mystery here that theologians call grace. Forgiveness is a gift. To forgive is to give up on anger and the demand for punishment. It is to give in to love, compassion, and other tender-hearted values.

But should presidents and governors have the power to bestow this kind of gift? In the old days of kings and emperors, people thought that the sovereign’s mercy was guided by God. But we know that our leaders are merely human. And we see that the pardon power can be abused for corrupt and venal purposes.

Nepotism and cronyism are obvious problems. It is wrong to use the promise of a pardon to create loyalty in the cover up of a crime. It is also wrong to sell pardons or to pardon political cronies. These corrupt uses of the pardon power make it appear that justice is not blind, but that she is only winking at the rich and well-connected.

This shows us the deep political problem of the pardon power. Its promiscuous usage undermines faith in the rule of law and the fairness of the justice system. In defense of the rule of law, it seems that we must make examples of those who break the law.

After Ford pardoned Nixon, many were outraged at justice denied. The tranquility Ford hoped for failed to materialize. Nixon appeared to have gotten away with his crimes. As a result, Ford’s political power waned.

So after you are done arguing about God and Hitler, turn the conversation to Ford and Nixon — and Biden and Trump. What is the function of justice, punishment, and pardon in the life of our nation? And what is the role of mercy and forgiveness in your own life?

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Hospitality and Civility at Thanksgiving

Take 10 steps to defuse post-election tension that threatens a family Thanksgiving

20090914_anger_politicsMore than one person has told me they will avoid relatives this year at Thanksgiving because of political disagreements. Someone suggested segregating Thanksgiving by political party, with a Trump table and a Clinton table.

How sad! Thanksgiving should bring us together in celebration of liberty, civility and hospitality. We should agree about these values at Thanksgiving.

The Thanksgiving myth commemorates religious liberty in the image of the Puritans escaping religious persecution. It describes civil relations between native peoples and the early colonists. It revolves around the act of sharing food and giving thanks.

Hospitality is an ancient virtue, celebrated in all of the world’s traditions. We are vulnerable beings, who depend upon the kindness of strangers. We are dependent social beings, who enjoy sharing food, song, and laughter. We thrive when we live together in shared community. And we discover wisdom by opening our doors, our hearts and our minds.

Unfortunately, in a world of fast food and Facebook, civility and hospitality are often forgotten. Parents have little time to teach manners. And rude internet trolls normalize repugnant behavior.

So in the hope of a Happy Thanksgiving, here are a few basic principles of hospitality:

Give thanks. Hospitality and gratitude are closely related. Hosts and guests should say “please,” “thank you” and “you’re welcome.” A hospitable host is thankful for those who arrive. A good guest is grateful for the invitation. Enmity is easily dissolved by a welcoming handshake and a grateful smile.

Respect liberty. Everyone has a right to think and speak freely. Do not be surprised when people think differently. Liberty gives birth to nonconformity. Enjoy the unique individuals who share our world. And recognize diversity of opinion as a sign of a flourishing democracy.

Be modest. No one is perfect – including you. You might be mistaken. Modest people don’t insist. They don’t expect much. And they are thankful for what they receive. Wait for your turn. Defer to others. Let others speak. Serve your neighbor before you serve yourself. And find satisfaction in helping strangers feel at home.

Seek peace. Anger, rudeness, and abuse have no place in civil society. They destroy hospitable relations. Gracious hosts and polite guests avoid aggressive words and contentious topics. Mediate conflict with humor. Express goodwill. Do not give in to a bully. But do not become a bully yourself.

Be gentle in conversation. Conversations are not competitions. They are opportunities to build relationships. Listen carefully and speak kindly. “Listen” is an anagram for “silent.” So allow time for silence. Ask questions and wait for a reply. Say what you mean. Mean what you say. But always speak with open ears.

Seek wisdom. Speak the truth to the best of your ability. And work to understand what others think. Avoid idle talk, gossip and rumors that sink into the muck. Think more than you speak. Be curious and contemplative. Create moments for mindful concentration, uplifting words, and shared attention to enlightening thought.

Acknowledge what you cannot control. The world frustrates our desires. Things rarely turn out according to our plans. There is much that is beyond our control, including the opinion of others. But you can control your emotions, attitudes, and words. So give up the illusion of control and stop being irritated by the inevitable.

Celebrate common ground. People disagree about much. But everyone loves children and family, music and laughter, food and drink. We all grieve and suffer. The need for sympathy is universal. And we all value liberty and peace. Explore those common values. Share nurturing goods. And downplay difference.

Offer and ask for forgiveness. We all make mistakes. Relationships grow when we admit and forgive them. Defensiveness and denial are natural. But they are unproductive. Be honest about your failures. And be generous to others who are as flawed and fragile as you are.

Have hope. Civility and hospitality depend upon the hope that wisdom and virtue will prevail. Nothing is perfect. One obnoxious boor can hijack a conversation. But fear and distrust undermine freedom and happiness. Have courage to expect the best from others. Hope that decency is common. And have faith that hospitality can create a world you can be thankful for.

Read more here: http://www.fresnobee.com/living/liv-columns-blogs/andrew-fiala/article115571648.html#storylink=cpy
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Let it go: Amish and Taoist Peace and Forgiveness

Simple spirituality can teach us to say ‘let it go’

BY ANDREW FIALA

FresnoBee October 17, 2014 

I recently attended a conference in Lancaster, Pa., focused on forgiveness and peace. Amish farms dot the countryside and Amish farmers in horse-drawn buggies roam the hills under turning leaves. What a great place to discuss forgiveness and peace.611zcLF19TL._SX425_

A guiding idea for the Amish is the concept of Gelassenheit. This German word means “letting things be” or “letting go.” This idea guides the simple and modest life of the Amish, who avoid vanity, pride and the temptations of the modern world.

A recent book on Amish spirituality by Donald Kraybill explains that Amish Gelassenheit is the opposite of the “bold, assertive individualism of mainstream American culture.” The Amish encourage submission, humility and simplicity as well as forgiveness, peace, love and community.

Our bold and assertive individualism may be the root of many of our problems: crime, war, ecological disaster and social dislocation. Mainstream culture does not encourage us to be yielding or to be humble. Nor are we content to go easy in the world. Would you exchange your car for a horse and buggy, your cell phone for a simpler life?

We fill our lives with gadgetry and we charge down the freeway at breakneck speed. We celebrate heroes who impose their will upon the world. We are rarely encouraged to give way, to yield, or to simply let things be. We are too busy asserting ourselves, defending our rights and expressing our outrage.

But a yielding and gentle spirit is the heart of peaceful human relations. Consider forgiveness. To forgive is to give up on resentment, revenge and the right to retaliate. If I forgive you, I let you get away with what you’ve done. I forgo the right to punishment or compensation. Forgiveness leaves the injury behind, lets go of the past and allows the future to unfold anew.

Love is also connected to letting go. Loving human beings relinquish their egos in communion with others. We want those we love to flourish and grow, to become fully themselves. Loving parents guide their children gently, encouraging development with an accepting spirit.

Some may worry that peaceful yielding and loving forgiveness undermine discipline and order. Some still believe that if you spare the rod, you spoil the child. But peaceful and harmonious communities do not need coercive force. Obedience based upon cruelty is superficial. True moral communities develop when people are patiently persuaded to discover natural affinities and common good.

My contribution at the Lancaster conference was a talk on Taoism. The Chinese philosophers also celebrate the spirit of letting go and letting be. Taoist wisdom encourages us to let things be the way they are. The Taoists emphasize living naturally, spontaneously, without conniving or contriving.

There are huge differences between Amish Christianity and Chinese Taoism. The Amish emulate Jesus and submission to God by saying, “Thy will be done.” The Taoists emphasize finding balance and harmony in nature. They are inspired by natural metaphors, encouraging us, for example, to emulate water, which flows, yields and conforms to the world.

Despite this essential difference, the Taoists and the Amish are similar in advocating retreat from the aggressive world of competitive culture. The Taoists retreated to the mountains of China. The Amish retreated to the hills of Pennsylvania.

Our fast-paced competitive world does not have much room for Gelassenheit. We tamper and tinker, judge and manipulate. We celebrate innovators, entrepreneurs and explorers. The bold individualism of our world is quite different from the quiet agrarian life of the Amish. It is also quite different from the life of the Taoist wanderer, who prefers nothing better than to peacefully fish in a mountain pond.

There is profound wisdom in the slow corners of the world, where letting things go is a way of life. Some of that wisdom should be allowed to influence the contemporary world. Gelassenheit is a concept that ought to enter into our moral vocabulary.

We ought to learn to say, “Thy will be done.” We ought to learn to flow like water. We ought to learn the wisdom of leaving things alone. When people complain about stress — when they are angry, resentful or aggressive — we ought to say to them, Gelassenheit — let it go, leave it be.

Read more here: http://www.fresnobee.com/2014/10/17/4184601_simple-spirituality-can-teach.html?rh=1#storylink=cpy