The literature shows that researchers used a wide variety of types of guilt manipulation. A common feature of these studies was that the subjects were not able to doubt their guilt. Additionally, these methods did not take into account the psychometric measurement of this emotion, as well as the possibility of simultaneously inducing other feelings, such as sadness or anger. In a carefully designed experiments, we found a method that is approachable to arrange, which additionally seems to be free from these methodological flaws. In our study participants were shown an arranged message suggesting that the experimenter’s work has been destroyed. In experiment 1 (N = 44), we showed that the method proposed by us significantly affects guilt. In experiment 2 (N = 89), we replicated our result, additionally demonstrating that our procedure significantly affected only the emotion of guilt (compared to other emotions) - which is a novelty. It also has been shown that complying with the request of the victim (conditional forgiveness) makes us feel less guilty, but it does not restore liking to this person - which was established by previous research. The discussion section summarizes the results, indicates their limitations, and proposes directions for future research.

Artykuł traktuje o ostatniej niedzieli przygotowawczej do Wielkiego Postu w tradycji liturgicznej Kościoła prawosławnego, określanej również jako „niedziela seropustna”, czy „niedziela przebaczenia win”. Cała uwaga wiernych koncentruje się wówczas na potrzebie przebaczenia drugiemu człowiekowi, będącego jednym z najważniejszych warunków przestąpienia progu Świętej Czterdziesiątnicy. Na szczególną uwagę z całą pewnością zasługuje wyjaśnienie samego terminu „przebaczenie”, jak też to, jakiego przesłania teologiczno-moralnego dopatrują się w nim Ojcowie Kościoła oraz teksty nabożeństw okresu wielkopostnego. Ponadto wartym zaakcentowania jest tragiczny w skutkach grzeszny upadek człowieka w raju, który stał się powodem, dla którego ostatnia niedziela Wielkiego Postu uzyskała miano „niedzieli wygnania Adama z raju”. Główną przyczyną wspominania tego właśnie tragicznego w skutkach wydarzenia jest aspekt czysto dydaktyczny. Przed wiernym rozpoczynającym trud postnej drogi roztaczają się dwie perspektywy życia duchowego. Z jednej strony, obdarzony wolną wolą – na wzór swych protoplastów – posiada on możliwość wyboru życia w zgodzie z Bożymi przykazaniami, co skutkować będzie nieustanną z Nim komunią i napawaniem się darem Jego łaski. Z drugiej jednak, obserwuje do czego doprowadza brak wstrzemięźliwości i nieposłuszeństwa wobec Stwórcy. Wielki Post stanowi zatem próbę ukazania właściwej drogi powrotu do rajskiej rzeczywistości i jedności z Bogiem i ludźmi.

Pontyfikat papieża Franciszka jest naznaczony tajemnicą miłosierdzia i wcielaniem jej w życie. Prawdę tę czerpie z Biblii, świadectwa świętych oraz współczesnego świata. Zatroskany o duchową kondycję wierzących nazywa Kościół „szpitalem polowym”, podkreślając jego misję i zadania. Chce pomóc współczesnemu człowiekowi w dotarciu do Boga i odczytaniu przez niego swego powołania. Służy temu ogłoszenie Nadzwyczajnego Roku Miłosierdzia, w którym zachęca wierzących, by potrafili lepiej poznać i przyjąć dar miłosierdzia do swego życia oraz podzielić się nim z potrzebującymi braćmi, szczególnie z ubogimi i cierpiącymi. W ramach Roku Miłosierdzia proponuje różnorodne inicjatywy duszpasterskie, ale przede wszystkim przypomina, by pojednać się z Bogiem w sakramencie pokuty i pojednania oraz dostąpić odpustu. Papież prosi, aby tym wydarzeniem zainteresowali się wszyscy, gdyż jedni są współodpowiedzialni za drugich. Służy temu ewangeliczny obraz miłosiernego Boga, który przynosi moc najsłabszym i przekazuje nadzieję, że nikt nie jest sam.

The study aims to examine the role of Self-Forgiveness in shaping the Human Flourishing of the adults. Two hundred fourteen participants (18 to 30 years) comprising 100 males (Mean Age = 22.15(1.61)) and 114 females (Mean Age = 22.00(1.95)) were chosen for the study. Self-forgiveness (Mudgal & Tiwari, 2017a) and Mental Health Continuum-Short Form (Keyes, 2005) were used as the tools. Self-forgiveness comprises Realization & Reparation, Guilt, Attribution and overall self-forgiveness (sum of the first three) while Human Flourishing consists of Hedonic and Eudaimonic (Social plus Psychological) Well-Being. The aggregate of Hedonic and Eudaimonic is overall Human Flourishing. The findings suggested no gender differences in Self-Forgiveness of the participants. Conversely, gender differences were observed in all the dimensions of Human Flourishing in favour of males. Irrespective of gender, Realization & Reparation was positively correlated with Hedonic, Social, Psychological and Eudaimonic Well-Being as well as Human Flourishing except for Guilt and Attribution that showed small positive or negative correlations. Irrespective of gender, Overall Self-Forgiveness correlated positively with all the dimensions of Flourishing. Gender and Realization & Reparation emerged as the significant predictors accounting for significant variance in all the dimensions of Flourishing while Guilt and Attribution did not. The findings suggested that remorse, easy acceptance of wrongdoing, repairing the relationship with self and others, ability to minimize negative emotions towards self, monitoring others’ positive behaviours and acknowledgements of valued and close relationships were the psychological mechanisms that may underlie the predictive strengths of self-forgiveness in regulating flourishing.

The aim of this study was to investigate the level of posttraumatic growth of cancer patients post-treatment in the context of selected sociodemographic characteristics, clinical markers, and psychological variables (positive and negative emotions, anxiety and depressive symptoms, gratitude, forgiveness, hope, importance of the spiritual aspect of life and the practice of religious faith). The study sample consisted of 110 patients post-treatment aged 22-79 years and with an average time since the completion of the last treatment ranging from 5 to 396 months. The Posttraumatic Growth Inventory, the Positive and Negative Affect Schedule, screening methods to measure anxiety (General Anxiety Dis- order-7) and depression (Patient Health Questionnaire-9), and questionnaires to measure dispositional gratitude (Gratitude Questionnaire GQ-6), dispositional hope (Adult Dispositional Hope Scale), and forgiveness (Heartland Forgiveness Scale) were used to measure the psychological variables. There were no differences in the level of posttraumatic growth in terms of sociodemographic characteristics and clinical markers. Partner status, employment status, presence of recurrence, and comorbidities did not differentiate its level either. The rate of posttraumatic growth was related to the experience of positive emotions, gratitude, the importance of the spiritual aspect of life, and the practice of religious faith. In the regression model that explained 21.90% of the variance in posttraumatic growth, only the level of positive emotions was a significant predictor. The results of the present research point suggest that the level of posttraumatic growth is associated with several areas of emotional experience and cognitive adjustment of cancer patients post-treatment.

Is the confrontation in Ukraine Putin’s war, or also that of the Russian nation? Can the crimes of the Russian state be hidden in the shadows of Tolstoy or Tchaikovsky?
This article distinguishes between the guilt or responsibility of individuals (criminal, political, moral); the international legal responsibility of states; and finally the political, moral, and historical responsibility of nations. In the legal or moral sense, guilt must be individualized. However, the extralegal (political, moral and historical) responsibility (not regulated by law) affects the whole nation and concerns responsibility both for the past and for the future. Nevertheless, if the nation is deemed entirely responsible for the actions of the state or of some national groups, it is not about attributing guilt to the whole nation, but about the collective recovery of the sense of humanity.
Thus, suggesting the guilt of the entire nation is based on a misunderstanding. But if the responsibility does not imply guilt, neither does the lack of guilt imply the lack of responsibility. By definition, the moral and political responsibility of the nation does not take a legal (judicial) form. Other forms and instruments are applicable here. In this context such terms as regrets, forgiveness, shame, apologies, or reconciliation appear. Such actions, based on fundamental values, require political courage, wisdom, and far-sightedness.
The passivity of the social environment favours the perpetrators of crimes. but does not release the other members of the nation from moral responsibility, and in particular from the obligation to distinguish good from evil. Not all Russians are guilty of crimes, but they all (whether guilty or innocent) bear some moral and political responsibility.