Self-forgiveness is more than self-comfort − a philosopher explains

As the Jewish High Holidays approach, which begin with Rosh Hashanah and continue with Yom Kippur, the theme of forgiveness keeps coming to my mind.

The 10 days from Rosh Hashanah to Yom Kippur are referred to in the Jewish tradition as the days of repentance, or the days of awe. During this period, Jews who observe the holidays implore God to respond to their sins with mercy, while also requesting forgiveness from anyone those individuals may have wronged in the past year.

Most conversations about forgiveness focus on the meaning and value of forgiving others. Douglas Stewart, a philosopher of education who has researched forgiveness extensively, writes that to forgive implies a willingness to let go of our negative emotions or hard feelings and to adopt in their place a more generous and compassionate attitude toward our wrongdoers.

Other philosophers have pointed out that the benefits of forgiveness include overcoming resentment, restoring relationships and setting a wrong to rest in the past – without vengeance. As such, to forgive should be considered morally valuable and admirable.

But what about self-forgiveness? Is it morally valuable, or just something we do to make ourselves feel better? And what is self-forgiveness, anyway?

As a philosopher of education, some of my own research has wrestled with these questions.

Defining self-forgiveness

Self-forgiveness means managing to work through painful feelings such as guilt, shame and deep disappointment with ourselves. It entails transforming negative attitudes, such as contempt, anger and shame, into more positive emotions such as respect and humility.

It is important to recognize, however, that a wrongdoer cannot simply reject shame: They must confront it. Moral philosophers such as Byron Williston assert that people who have deeply wronged others, such as betraying a loved one, need to experience shame and take responsibility for their actions – such as asking for forgiveness. Otherwise, an attempt at self-forgiveness is not likely to be meaningful.

Finally, we need to keep in mind that self-forgiveness does not imply someone has extinguished all the negative feelings directed at themselves or is done with self-reproach. This would amount to an impossible goal.

Rather, as philosopher Robin Dillonpointed out, self-forgiveness suggests that someone is no longer being consumed or overwhelmed by those negative feelings. In short, it is possible to forgive ourselves and still view ourselves with a demanding and critical eye.

Moral development

Getting there, though, is not easy. Self-forgiveness entails working through a rigorous process of coming to terms with wrongdoing.

According to ethicist Margaret Holmgren, that process includes at least four steps: acknowledging that what we did was wrong; coming to terms with why it was wrong; allowing ourselves to experience grief and self-resentment at having injured another person; and, finally, making a genuine effort to correct the attitudes that led to the harmful act and making amends to the victim.

In other words, confronting negative emotions, attitudes and patterns is essential prior to attempting to restore relationships with others. Only once we are able to relax the preoccupation with guilt and shame, and to genuinely forgive ourselves, can we meaningfully contribute to relationships as liberated and equal partners – especially in ongoing ones, such as with family and friends.

Of course, there are cases in which the offense is so vast, such as genocide, that no individual can make full restitution or provide an adequate apology for the wrong.

There are other times when an apology is impossible. Perhaps victims are dead; perhaps a direct apology would retraumatize them or do more harm than good.

In those cases, I would argue, an offender can still attempt to work toward self-forgiveness – acknowledging not only the victim’s intrinsic worth but their own, regardless of their ability to make amends. This in itself is moral growth: appreciating that neither is a mere object that can be manipulated or abused.

The take-home point, I would argue, is that going through the process of self-forgiveness is morally beneficial. It can not only liberate people who tend to reproach themselves incessantly, but it can enhance their ability to relate ethically toward others – to acknowledge wrongdoing, while simultaneously affirming their own value.

Most people have experienced at least one situation in which they inflicted pain on someone else and recognized that their words or actions caused harm. In such situations, we also often feel ashamed of ourselves and attempt to apologize or make amends.

Yet I hope that during this High Holiday season we keep in mind that self-forgiveness should also be considered essential. If moral development means a process in which our self-awareness and character mature, then acknowledging wrongdoing and experiencing shame, followed by self-forgiveness, are indispensable for that process.

Mordechai Gordon does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.