By Michael Proeve
Regret is a strong, vital and but academically ignored emotion. This booklet, one of many only a few prolonged examinations of regret, attracts on psychology, legislations and philosophy to provide a different interdisciplinary research of this fascinating emotion. The mental chapters study the elemental nature of regret, its interpersonal results, and its dating with remorse, guilt and disgrace. a realistic concentration can also be supplied in an exam of where of regret in psychotherapeutic interventions with legal offenders. The book's jurisprudential chapters discover the matter of the way criminal regret is proved in court docket and the contentious matters in regards to the impression that regret - and its absence - must have on sentencing legal offenders. The criminal and mental views are then interwoven in a dialogue of the function of regret in restorative justice. In regret: mental and Jurisprudential views, Proeve and Tudor assemble insights of neighbouring disciplines to strengthen our realizing of regret. will probably be of curiosity to theoreticians in psychology, legislations and philosophy, and should be of gain to practicing psychologists and legal professionals.
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Extra info for Remorse: Psychological and Jurisprudential Perspectives
For now, we want to gain a clearer sense of remorse itself. In the following section, we compare the concept of remorse with the concepts of compunction, contrition, repentance, grief and compassion. These concepts are very closely associated with remorse and the first three are often used interchangeably with it in everyday discourse. None the less, they can still be distinguished from remorse. Once we have compared the concepts of remorse, compunction, contrition, repentance, grief and compassion, we shall analyse in more detail the characteristic beliefs, feelings, desires and volitions of the central or paradigmatic case of remorse.
If someone else has done wrong, then usually I can, and often should, experience ‘spectator regret’, in the sense of wish that the wrong had not been done (see Williams 1981: 28–30). Remorse, however, must be for my actions. It is usually straightforward enough to work out which are my actions, as opposed to the actions of others, but there are plenty of difficult cases. There can be several ways in which this may be difficult. First, my actions may be ‘merged’ with others’ actions. Second, my action may not have been voluntary.
Others’ opinions of her were next to nothing compared with her own sense of the wrong she had done another, the trust she felt she had broken and abused. Perhaps this shows that while shame might condition one’s sense of conventional morality (the morality of rectitude and propriety, and of being esteemed within one’s community), remorse is a deeper, more powerful and more Remorse 18 individual moral guide that outlasts mere conventions. It focuses our attention more directly on what matters most: the people we can hurt or help.