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For example, Bhargava (2012) defends a weak conception of reconciliation by emphasizing how significant an achievement peaceful coexistence can be in the aftermath of atrocities.
For some, a conception of reconciliation that does not require forgiveness offers a positive way forward in these difficult cases (e.g., Eisikovits 2009, Verdeja 2009, C. Murphy 2010).
In the South African debate, some commentators linked their conception of reconciliation to the moral value of ubuntu (Tutu 1999, Krog 2008).
Stanlick believes that reconciling with harm "thus affirms individual value and makes possible meaningful social relations by maintaining or creating the dignity and self-respect of the sufferer that may not result from forgiveness, revenge, or the traditional conception of reconciliation".
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Particular conceptions of reconciliation vary across a number of dimensions.
When commentators work with a different conception of forgiveness, the discussion of reconciliation is also different.
This allows them to hold on to their conceptions of themselves as men, while doing the challenging and necessary work required of reconciliation.
One recent interpretation combines forgiveness as love with a conception of forgiveness as absolution, arguing that each is a necessary "moment" of forgiveness in an overall process of reconciliation between wrongdoer and victim (Biggar, 2008).
They are dreaming of reconciliation.
Everyone talks of reconciliation.
The idea of reconciliation was unimaginable.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com