Study of the efficacy of the Hero program: Cross-national evidence.

The present study focuses on an analysis of the efficacy of the online intervention program called "Hero" for promoting prosociality and other socioemotional variables related to prosocial behavior, such as empathy, positive emotions, and forgiveness, in two Latin American countries: Argentina and Uruguay. The final Argentinean sample consisted of 579 adolescents (experimental group = 319 and control group = 260), and the Uruguayan sample consisted of 330 adolescents (experimental group = 140 and control group = 169), aged 12 to 15 years old. The 'Hero' program provided evidence of efficacy for the promotion of prosociality, empathy, positive emotions, and attitudes of forgiveness. It impacted each of the dimensions comprising these variables differently depending on the country where it was applied. We discuss the differences found in each country.

Cross-cultural similarities and differences in motives to forgive: A comparison between and within cultures.

Recently, researchers have begun to explore people's motives to forgive those who have offended them. Using a recall method, we examined whether such motives (relationship-, offender- or self-focused) differ between and within cultures that are more collectivistic (Moluccan Islands in Indonesia) or more individualistic (the Netherlands) and whether this depends on people's relationship with the offender. More specifically, we examined the idea that other-focused motives should be more important in cultures that are more collectivistic and that self-focused motives should prevail in more individualistic cultures. We found that Moluccan participants indeed endorsed relationship- and offender-focused motives more than Dutch participants. Moluccan and Dutch participants did not, however, differ in the extent to which they endorsed self-focused motives. Furthermore, Dutch participants were more likely to endorse relationship motives (especially in close relations) than self-focused motives. For Moluccan participants, relationship-, offender- and self-focused motives were equally important and also did not depend on how close they were with the offender. Differences between the samples could not be explained by the extent to which people defined themselves as more independent or interdependent. The implications of these findings for future research on forgiveness motives are discussed.

Guilt without fault: A qualitative study into the ethics of forgiveness after traumatic childbirth.

When a life is lost or severely impaired during childbirth, the midwife and obstetrician involved may experience feelings of guilt in the aftermath. Through three empirical cases, the paper examines the sense of guilt in the context of the current patient safety culture in healthcare where a blame-free approach is promoted in the aftermath of adverse events. The purpose is to illustrate how healthcare professionals may experience guilt without being at fault after adverse events, and Gamlund's theory on forgiveness without blame is used as the theoretical framework for this analysis. Philosophical insight has proven to be a useful resource in dealing with psychological issues of guilt and Gamlund's view on error and forgiveness elucidates an interesting dilemma in the field of traumatic events and medical harm in healthcare, where healthcare professionals experience that well-intended actions may cause injury, harm or even death to their patients. Failing to recognise and acknowledge guilt or guilty feelings may preclude self-forgiveness, which could have a negative impact on the recovery of midwives and obstetricians after adverse events. Developing and improving support systems for healthcare professionals is a multi-factorial task, and the authors suggest that the narrow focus on medico-legal and patient safety perspectives is complemented with moral philosophical perspectives to promote non-judgemental recognition and acknowledgement of guilt and of the fallible nature of medicine.

The conceptualisation of forgiveness among Turkish children and adolescents.

This study examined (a) how Turkish children and adolescents define forgiveness, (b) the association between self-reported forgiveness and the concepts participants hold and (c) the association between self-reported forgiveness and age. Three hundred and sixty-seven Turkish children in primary (N = 220) and secondary schools (N = 147) were involved in the study. Participants were asked to define forgiveness, and the study used the Enright Forgiveness Inventory for Children (EFI-C). Participants' conceptions of forgiveness were categorised into four groups: conditional forgiveness, reconciliation, ignoring the hurtful event and affective reactions. Half of all the participants in the study were found to be in the conditional forgiveness category. Turkish children were found to be mostly in the category of conditional forgiveness, reconciliation and affective reactions compared with adolescents. Adolescents were mainly found to be in the ignoring the hurtful event category. The highest self-reported forgiveness mean was in the affective reactions category. Participants were commonly offended by friends, siblings, teachers and fathers. No correlation was found between self-reported forgiveness and age. The present results expand the literature of forgiveness by presenting evidence that Turkish children's and adolescents' understanding of forgiveness moderately relates to theoretical definitions.

Análisis de las barreras y oportunidades legales-éticas de la comunicación y disculpa de errores asistenciales en España / Analysis of barriers and legal-ethical opportunities for disclosure and apology for medical errors in Spain

Objetivo: Identificar las oportunidades y las barreras legales-éticas sobre la comunicación y disculpa del error médico en España. Método: Estudio transversal a 46 expertos/as en derecho sanitario-bioética. Resultados: 39 (84,7%) respondieron que siempre deberían comunicarse los eventos y 38 (82,6%) se mostraron a favor de una disculpa. Treinta expertos/as (65,2%) declararon que si se realizaba una comunicación de errores, esta no devengaría responsabilidad profesional. Se identificó como oportunidad la mejora de la confianza médico/a-paciente, y como barrera principal, el miedo a las consecuencias de la comunicación. Discusión: existe un consenso sobre la falta de responsabilidad derivada de una comunicación-disculpa y la necesidad de iniciar un programa de comunicación a través del soporte a los/las médicos/as (AU)

Objective: To identify opportunities for disclosing information on medical errors in Spain and issuing an apology, as well as legal-ethical barriers. Method: A cross-sectional study was conducted through a questionnaire sent to health law and bioethics experts (n=46). Results: A total of 39 experts (84.7%) responded that health providers should always disclose adverse events and 38 experts (82.6%) were in favour of issuing an apology. Thirty experts (65.2%) reported that disclosure of errors would not lead to professional liability. The main opportunity for increasing disclosure was by enhancing trust in the physician-patient relationship and the main barrier was fear of the outcomes of disclosing medical errors. Conclusions: There is a broad agreement on the lack of liability following disclosure/apology on adverse events and the need to develop a strategy for disclosure among support for physicians (AU)

Forgive me: medical error and the poetics of forgiveness.

Alexander Pope, in his Essay on Criticism, proposes that "To err is human; to forgive divine." This essay considers the latter half of that proposition and includes quotes from doctors who participated in a study of learning and growing through adversity. Doctors, like poets, find it necessary to put their moral and psychological dilemma into words. Language shapes the experience and offers a means of partial resolution.

Colombian lay people’s willingness to forgive different actors of the armed conflict: results from a pilot study

A pilot study examined lay people’s willingness to forgive acts that were committed by actors of the armed conflicts in Colombia. The participants (100 persons living in Bogota) were shown vignettes describing cases in which a member of the guerilla or a member of the former paramilitary forces asks for forgiveness to a victim’s family, and were instructed to judge of the degree to which they would be willing to forgive if they were a family member. The concrete cases were constructed using a 3 x 3 x 3 orthogonal design: Degree of Responsibility x Severity of the Negative Acts Committed x Apologies. In half of the cases, the actor was a former member of the guerilla, whereas in the other half the actor was a former member of the paramilitary forces. The four factors had an impact on willingness to forgive, and several meaningful interactions were detected. Overall, a former member of the paramilitary forces has a reasonable chance of being forgiven (a) if he did not directly take part to offenses to people (e.g., killings) or offenses to property perpetrated by his companions, and (b) if he has sincerely begged for forgiveness and offered to partly compensate the harm done. A former member of the guerilla has few chance of being forgiven(AU)