@article{oai:twcu.repo.nii.ac.jp:00025545,
 author = {森, 一郎},
 issue = {1},
 journal = {東京女子大学紀要論集},
 month = {Sep},
 note = {In contrast to vengeance, which incloses both the doer and the sufferer in an automatic chain of reactions, forgiving is a remarkable type of reaction which does not merely re-act but which acts anew and unexpectedly, freeing from the burden of an original trespassing both the one who forgives and the one who is forgiven. We must not, however, resort to forgiveness too easily, not only because so much expectation is contradictory to the meaning of forgiving, but also because loosely anticipated forgiving might destroy the order of our public realm. For this reason, forgiving should not be regarded as almighty; in fact, it occurs rarely. Indeed, its alternative is also given to us, that is, punishment. We are neither able to forgive what we cannot punish, nor able to punish what cannot be forgiven. Conversely, what is punishable is also forgivable. The reason for the insistence on the duty to forgive is, according to Jesus' teaching in the Gospels, "for they know not what they do." What has been done is, then, forgiven for the sake of the person who did it. This essentially personal condition for forgiving, too, was recognized by Jesus. The Christian conviction that only love can forgive is, however, misleading, at least in the domain of human affairs, for love, by its very nature, is unworldly and antipolitical. Yet, there is another personal condition, by which men have the power to forgive in the public sphere; this is respect. It is a kind of friendship without intimacy. We can forgive somebody on the grounds of having a regard for his person from a distance.},
 pages = {149--180},
 title = {アーレントのイエス論(下)},
 volume = {50},
 year = {1999}
}