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Autore: Grafiati
Pubblicato: 4 giugno 2021
Ultima modifica: 4 marzo 2023

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1

Jasper, David. "Remorse". Expository Times 133, n. 6 (marzo 2022): 260–61. http://dx.doi.org/10.1177/00145246211068329.

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2

Slovenko, Ralph. "Remorse". Journal of Psychiatry & Law 34, n. 3 (settembre 2006): 397–432. http://dx.doi.org/10.1177/009318530603400311.

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3

Shabad, Peter. "Remorse". Psychotherapy Patient 5, n. 1-2 (20 giugno 1989): 113–33. http://dx.doi.org/10.1300/j358v05n01_10.

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4

Stern, E. Mark. "Remorse". Psychotherapy Patient 5, n. 1-2 (20 giugno 1989): xviii—xiv. http://dx.doi.org/10.1300/j358v05n01_a.

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5

Rodman, Peter W. "Eisenhower's Remorse". Foreign Affairs 73, n. 5 (1994): 182. http://dx.doi.org/10.2307/20046916.

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6

Gottesman, Rebecca F. "Survivor’s Remorse". Circulation 137, n. 6 (6 febbraio 2018): 578–80. http://dx.doi.org/10.1161/circulationaha.117.032207.

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7

Dewar, Michael. "Mezentiu's Remorse". Classical Quarterly 38, n. 1 (gennaio 1988): 261–62. http://dx.doi.org/10.1017/s0009838800031530.

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Abstract (sommario):
tantane me tenuit vivendi, nate, voluptas,ut pro me hostili paterer succedere dextrae,quern genui? tuane haec genitor per vulnera servormorte tua vivens? heu, nunc misero mihi demumexitium infelix, nunc alte vulnus adactum!
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8

ROSSMEYER, L. "Eternal Remorse". Studies in Law, Politics and Society 36 (2005): 141–55. http://dx.doi.org/10.1016/s1059-4337(05)36008-x.

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9

Wood, Linda A., e Clare MacMartin. "Constructing Remorse". Journal of Language and Social Psychology 26, n. 4 (dicembre 2007): 343–62. http://dx.doi.org/10.1177/0261927x07306979.

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10

Buttrick, Shirley M. "Remedy and Remorse:". Administration in Social Work 19, n. 3 (6 ottobre 1995): 75–82. http://dx.doi.org/10.1300/j147v19n03_05.

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11

Agassi, Joseph. "Max Planck’s Remorse". Philosophy of the Social Sciences 47, n. 4-5 (15 luglio 2016): 351–58. http://dx.doi.org/10.1177/0048393116657537.

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12

Ploeg, Atze van der, e Oleg Kiselyov. "Reflection without remorse". ACM SIGPLAN Notices 49, n. 12 (11 maggio 2015): 133–44. http://dx.doi.org/10.1145/2775050.2633360.

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13

yockelson, lisa. "Fruitcake Without Remorse". Gastronomica 7, n. 4 (2007): 61–63. http://dx.doi.org/10.1525/gfc.2007.7.4.61.

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14

Brothers, Barbara Jo. "Remorse and Regeneration". Psychotherapy Patient 5, n. 1-2 (20 giugno 1989): 47–62. http://dx.doi.org/10.1300/j358v05n01_05.

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15

van Oorschot, Irene, Peter Mascini e Don Weenink. "Remorse in Context(s)". Social & Legal Studies 26, n. 3 (12 gennaio 2017): 359–77. http://dx.doi.org/10.1177/0964663916679039.

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Abstract (sommario):
The presence or absence of ‘signs of remorse’ is often understood to have consequences for judges’ sentencing decisions. However, these findings raise the questions, first, how ‘remorse’ is communicated and demonstrated by defendants within court settings, and second, whether remorse plays a uniform role across and between various offence and offender types. Drawing on ethnographic data gathered in a Dutch criminal court, we contextualize remorse to answer these questions. First, we demonstrate that the performance of remorse has to strike a fine balance between potentially competing legal and moral narrative demands. Second, we identify three different typified ‘whole-case narratives’, within which defendants’ performances of remorse assume differential levels of importance. In doing so, we seek to complicate binary portrayals of the role and consequences of remorse, arguing for a more holistic and narrative understanding of sentencing practices.
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16

Bandes, Susan A. "Remorse, Demeanor, and the Consequences of Misinterpretation". Journal of Law, Religion and State 3, n. 2 (6 maggio 2014): 170–99. http://dx.doi.org/10.1163/22124810-00302004.

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Abstract (sommario):
Although there is a rich legal literature on whether remorse should play a role in the criminal justice system, there is little discussion of how remorse can be evaluated in the legal context. There is ample evidence that perceptions of remorse play a powerful role in criminal cases. Yet the most basic question about the evaluation of remorse has received little attention: is remorse something that can be accurately evaluated in a courtroom? This article argues that evaluation of remorse requires a deep assessment of character, or of the condition of the soul, and that the legal system may not be capable of such evaluation. At the same time, the article acknowledges that remorse is so closely intertwined with judgments of culpability, it may not be feasible to bar decision-makers from considering it. Assuming that evaluation of remorse is ineradicable, the question becomes: what can be done to improve upon an evaluative process riddled with error and bias?
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17

De Souza, Ivan Clementino. "O IMPACTO DO REMORSO NA FIXAÇÃO DA PUNIÇÃO CRIMINAL". Científic@ - Multidisciplinary Journal 4, n. 2 (5 dicembre 2017): 51. http://dx.doi.org/10.29247/2358-260x.2017v4i2.p51-57.

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O depoimento do réu Ernst Janning, personagem inspirado na vida do jurista alemão Franz Schlegelberger e retratado no filme de Stamley Kramer, “Julgamento em Nuremberg” de 1961, é o ponto de apoio para a consideração dos efeitos do remorso na fixação da punição criminal a partir da leitura do texto: Remorse, responsability, and criminal punishment: an analysis of popular culture, de autoria do jurista norte-americano Austin Sarat. Propomos aqui, uma análise conjunta na tentativa de extrair do depoimento do jurista alemão durante o julgamento, manifestações de remorso que dialogam com os apontamentos feitos pelo professor Austin Sarat nos seus estudos sobre punição criminal. Nos parece que o reconhecimento da culpa, a assunção de responsabilidade e o remorse do ofensor, provocam uma particular preponderância das estruturas da Justiça sobre o universo da Vingança. É sobre isso que pretendemos tratar.
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18

Stanley, Sarah. "First Day of Remorse". Afterimage 33, n. 2 (settembre 2005): 57–58. http://dx.doi.org/10.1525/aft.2005.33.2.57.

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19

Baron, Marcia. "Remorse and Agent-Regret". Midwest Studies in Philosophy 13 (1988): 259–81. http://dx.doi.org/10.1111/j.1475-4975.1988.tb00126.x.

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20

Roy, David J. "A Meditation on Remorse". Journal of Palliative Care 24, n. 2 (giugno 2008): 67–68. http://dx.doi.org/10.1177/082585970802400201.

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21

Carlson, Julie A. "Remorse for Jacobin Youth". Wordsworth Circle 24, n. 3 (giugno 1993): 130–33. http://dx.doi.org/10.1086/twc24042441.

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22

Conacher, G. N. "Guilt or morbid remorse?" British Journal of Psychiatry 161, n. 3 (settembre 1992): 421–22. http://dx.doi.org/10.1192/s0007125000129241.

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23

Dilman, Ilham. "Shame, Guilt and Remorse". Philosophical Investigations 22, n. 4 (ottobre 1999): 312–29. http://dx.doi.org/10.1111/1467-9205.00102.

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24

Bandes, Susan A. "Remorse and Criminal Justice". Emotion Review 8, n. 1 (23 ottobre 2015): 14–19. http://dx.doi.org/10.1177/1754073915601222.

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25

Cordner, Christopher. "Guilt, Remorse and Victims". Philosophical Investigations 30, n. 4 (ottobre 2007): 337–62. http://dx.doi.org/10.1111/j.1467-9205.2007.00327.x.

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26

Stern, E. Mark. "The Psychotherapy of Remorse". Psychotherapy Patient 5, n. 1-2 (20 giugno 1989): 1–11. http://dx.doi.org/10.1300/j358v05n01_01.

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27

Miller, Laurence. "Neurocognitive Aspects of Remorse". Psychotherapy Patient 5, n. 1-2 (20 giugno 1989): 63–76. http://dx.doi.org/10.1300/j358v05n01_06.

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28

Shaw, Jeanne. "The Usefulness of Remorse". Psychotherapy Patient 5, n. 1-2 (20 giugno 1989): 77–82. http://dx.doi.org/10.1300/j358v05n01_07.

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29

Gunnison, Hugh. "Rachel, Remorse, and Hypnocounseling". Psychotherapy Patient 5, n. 1-2 (20 giugno 1989): 147–60. http://dx.doi.org/10.1300/j358v05n01_12.

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30

Dublin, James E. "Remorse As Mental Dyspepsia". Psychotherapy Patient 5, n. 1-2 (20 giugno 1989): 161–74. http://dx.doi.org/10.1300/j358v05n01_13.

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31

Potash, Herbert M. "Remorse versus Self-Hatred". Psychotherapy Patient 5, n. 1-2 (20 giugno 1989): 249–57. http://dx.doi.org/10.1300/j358v05n01_19.

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32

Marks, Malcolm J. "Remorse, Revenge, and Forgiveness". Psychotherapy Patient 5, n. 1-2 (20 giugno 1989): 317–30. http://dx.doi.org/10.1300/j358v05n01_24.

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33

Viki, G. Tendayi, Dominic Abrams e Laura Winchester. "Ingroup Identification and Evaluations of Confessions from Ingroup and Outgroup Members". Social Psychology 44, n. 4 (1 luglio 2013): 256–63. http://dx.doi.org/10.1027/1864-9335/a000110.

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Abstract (sommario):
We examined the role of ingroup identification in people’s responses to confessions by ingroup versus outgroup members. Across two studies, participants were exposed to ingroup or outgroup members who confessed to an offence against the ingroup or outgroup. The targets made their confessions either with remorse or with no remorse. Participants’ levels of ingroup identification were also assessed. Across our studies, we found that participants felt more favorable toward an individual who confessed with remorse versus no remorse. We also found that participants felt more favorable toward an outgroup confessor compared to an ingroup one. Finally, we found that high identifiers were more willing to forgive an outgroup perpetrator who confessed to an offence against their own group with no remorse. Our results indicate that people’s responses to ingroup versus outgroup confessions are partly influenced by their group membership and levels of identification.
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34

Hussein, Ahmed Sultan, e Sameer Abdulrazak Abood. "Analytical Study of Remorse in Religious Texts in English and Arabic Languages". International Journal of Linguistics, Literature and Translation 4, n. 1 (30 gennaio 2021): 109–21. http://dx.doi.org/10.32996/ijllt.2021.4.1.12.

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Abstract (sommario):
Remorse is a contrite emotion experienced by a person who regrets actions which are deemed to be hurtful, shameful, or violent. Presumably remorse in religion may be different from that of ordinary life. Furthermore, remorse linguistically manifests itself in different manners and behaviors (direct, indirect, declarative, and imperative). The permanent study confines itself within the religious texts in English and Arabic languages. The data chosen for this purpose are the Old testament of Bible as an English data and Al-Sahifa al Sajadia as an Arabic data. The study targets at showing how in religious text, the majority of remorse are realized in declarative rather than imperative or exclamation utterances though there is a chance for the last two options to occur. Furthermore, most Arabic religious remorse is identified in direct speech acts while English remorse is realized throughout indirect speech act. The study answers a set of empirical questions: 1-What makes remorse different from similar speech acts which seem outwardly the same but inwardly not, like; guilt, regret, repentance and other likes 2- What are the similarities and differences in both languages in question. An eclectic model is adopted for the analysis. The study illustrates that Remorse in religious language is not the same to that one of ordinary life since the former but not necessarily the latter targets repentance to be its own goal. Moreover there is a variation in the use of it in of both languages though there are some similarities. Arabic language proved to be profoundly richer than English. What distinguishes the former is the abundance of exclamation and imperative modes, the descriptive phrases, the direct speech acts besides the active voice and declarative mode which represent the similarities between the two languages.
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35

Kleinig, John. "Forgiveness and Unconditionality". International Journal of Applied Philosophy 35, n. 1 (2021): 83–96. http://dx.doi.org/10.5840/ijap2021127153.

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Abstract (sommario):
If forgiveness is to be seen as a virtuous act, it must satisfy certain conditions. For many, those conditions are construed narrowly and must involve some change of heart on the part of the wrongdoer who is to be forgiven: remorse, apology, a willingness to provide recompense, and so forth. Such an account is usually characterized as one of conditional forgiveness. Others construe the conditions differently—not eschewing remorse and apology, but neither always requiring it—and see those conditions as those relevant to exercises of generosity, love, mercy, gifting and grace. Such an account is usually characterized as one of unconditional forgiveness. The present essay attempts to remove some of the resistance to unconditional forgiveness.
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36

Williams, Brian. "Book Review: Remorse and Reparation". International Review of Victimology 6, n. 3 (maggio 1999): 258–59. http://dx.doi.org/10.1177/026975809900600309.

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37

Baid, Anisha. "Review: A.K. Burns: Survivor's Remorse". Afterimage 45, n. 4 (1 luglio 2018): 35–36. http://dx.doi.org/10.1525/aft.2018.45.4.35.

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38

Gordon, E. Adina. "Civic Virtue Restoration and Remorse". Sculpture Review 63, n. 2 (giugno 2014): 34–37. http://dx.doi.org/10.1177/074752841406300204.

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39

Heaton-Armstrong, Anthony. "Remorse: Psychological and Jurisprudential Perspectives". Medicine, Science and the Law 51, n. 4 (ottobre 2011): 247. http://dx.doi.org/10.1258/msl.2011.010220.

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40

Bhushan, Braj, Sabnam Basu e Sourav Dutta. "Revisiting Guilt, Shame, and Remorse". Psychological Studies 65, n. 3 (10 agosto 2020): 247–60. http://dx.doi.org/10.1007/s12646-020-00561-z.

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41

Bingham, Charles. "In Education, Excess Without Remorse". Philosophy of Education 58 (2002): 122–26. http://dx.doi.org/10.47925/2002.122.

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42

Lara Lara, Héctor. "Realisation of remorse in EFL teachers: a cross-sectional interlanguage pragmatics studyage Pragmatics: A Cross-Sectional Study on the Realization of Remorse in a Group of Chilean Spanish-Speaking EFL Teachers." Arboles y Rizomas 4, n. 2 (4 dicembre 2022): 74–95. http://dx.doi.org/10.35588/ayr.v4i2.5620.

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Abstract (sommario):
The present cross-sectional study centres on interlanguage pragmatics and seeks to determine the manner in which a group of thirteen Chilean Spanish speaking teachers of English express remorse in English, in comparison with a group of thirteen native speakers of the English language. This comparison pursues to ascertain differences and/ or similarities in terms of linguistic expressions used, grammatical structures, and cultural authenticity. The data was gathered by means of a Discourse Completion Task (DCT) containing fifteen situational prompts that elicit expressions of remorse by both groups of speakers. To establish whether cultural authenticity varies, i.e., if participants would utilise similar responses in similar everyday situations, a three-question questionnaire was attached to some of the situations. The findings show that both groups express remorse quite similarly in terms of linguistic utterances and grammatical structures but vary greatly when it comes to cultural authenticity; many of the speakers of the first group did not use swearing words or expressions in English, but said they would have in a similar and real situation. This study may contribute to a better understanding of how remorse is uttered and one of its results is a coding scheme for the most utilised realisations of remorse.
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43

TUDOR, STEVEN. "THE RELEVANCE OF REMORSE IN SENTENCING: A REPLY TO BAGARIC AND AMARASEKARA (AND DUFF)". Deakin Law Review 10, n. 2 (1 luglio 2005): 760. http://dx.doi.org/10.21153/dlr2005vol10no2art303.

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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>[</span><span>In their 2001 article </span><span>“Feeling Sorry? — Tell Someone Who Cares: The Irrelevance of Remorse in Sentencing”</span><span>, Bagaric and Amarasekara argue that offender remorse should be abandoned as a mitigating factor in sen- tencing because it lacks adequate doctrinal support. The present article argues that Bagaric and Amarasekara’s survey of reasons for remorse be- ing a mitigating factor is not wide enough, and, moreover, that their ar- guments against the reasons that they do consider are, at least, controversial. In the course of this reply, the present article also replies to arguments against remorse as a mitigating factor put forward by R. A. Duff.</span><span>] </span></p></div></div></div>
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44

Horton, Richard. "Offline: The flies of our remorse". Lancet 398, n. 10314 (novembre 2021): 1861. http://dx.doi.org/10.1016/s0140-6736(21)02534-4.

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45

Cohen, J. "Holism: some reasons for buyer's remorse". Analysis 59, n. 2 (1 aprile 1999): 63–71. http://dx.doi.org/10.1093/analys/59.2.63.

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46

Cowley, Christopher. "Regret, Remorse and the Twilight Perspective". International Journal of Philosophical Studies 25, n. 5 (6 ottobre 2017): 624–34. http://dx.doi.org/10.1080/09672559.2017.1381410.

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47

Olsen-Smith, Steven. "Herman Melville's Planned Work on Remorse". Nineteenth-Century Literature 50, n. 4 (1 marzo 1996): 489–500. http://dx.doi.org/10.2307/2933925.

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Abstract (sommario):
Thomas Powell, an English-born journalist, claimed in April 1856 that Melville once announced to him a plan for a work "intended to illustrate the principle of remorse, and to demonstrate that there is, very often, less real virtue in moral respectability than in accidental crime." Powell was a thief and a forger who took refuge in Manhattan in 1849 after being banished from the London literary establishment, where he had been an intimate of Dickens and Browning. A crative liar, Powell could have fabricated his claim about the planned work on remorse. Yet he had ample opportunity to hear Melville discourse about a projected work that had not been printed by 1856. Upon his arrival in New York, Powell had attached himself to Melville's friend Evert A. Duyckinck, then quickly made Melville's acquaintance. In June 1849 he was a guest in Melville's house, perhaps the day Melville gave him a copy of the newly published Mardi. The theme was congenial to Melville, who had used "Remorse" as the title of a chapter in Mardi. Melville's later works, moreover, including what we know of the lost The Isle of the Cross, bear close affinities with the planned work as Powell described it. Unless further evidence corroborates Powell's claim, we cannot know for certain that Melville ever discussed writing a work on remorse. Still, considering the highly Melvillean nature of the theme as Powell recalled it, the words of this English scoundrel will ring true to many lovers of Melville.
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48

Bowden, Paul. "Remorse and Reparation: Forensic Focus 7". Journal of the Royal Society of Medicine 92, n. 6 (giugno 1999): 321–22. http://dx.doi.org/10.1177/014107689909200619.

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49

Vilhauer, Ben. "Hard Determinism, Remorse, and Virtue Ethics". Southern Journal of Philosophy 42, n. 4 (dicembre 2004): 547–64. http://dx.doi.org/10.1111/j.2041-6962.2004.tb01007.x.

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50

Snyman, J. "TO REINSCRIBE REMORSE ON A LANDSCAPE". Literature and Theology 13, n. 4 (1 dicembre 1999): 284–98. http://dx.doi.org/10.1093/litthe/13.4.284.

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