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AbstractThis article argues that Jabra Ibrahim Jabra’s In Search of Walid Masoud parallels Shakespeare’s Hamlet by exploring various themes and motifs such as the ghost, the gravedigger, Ophelia’s suicide, adultery, chastity, and madness. Through these themes and motifs, Jabra weaves a narrative that simultaneously recalls and reinvents Shakespeare’s classic play in a contemporary, politically-charged context. This article shows that Jabra utilizes Hamlet as a pivotal reference to represent the main concerns of his Palestinian people from a new and distinctive literary perspective. This is explicit in Jabra’s representation of revenge, in particular. In Hamlet, Shakespeare explores the theme of a son’s revenge for his father. Jabra, on the other hand, structures In Search of Walid Masoud around the revenge of a father for his son, which makes the revenge at the heart of the novel not personal but rather collective (the father’s revenge for his motherland/Palestine). This demonstrates Jabra’s proclivity to render the national plight of Palestinian people global and permit the Palestinian struggle to be perceived on a larger scale.

Background. The phenomenon of revenge has been widely studied in psychology since the beginning of the 20th century. Acts of revenge are considered in psychoanalysis, social, family, criminal, legal and other areas of psychology. Nowadays behaviour based on the motive of revenge is found in virtual environment. There is an ambivalent attitude towards revenge. On the one hand, a person who does not get revenge seems weak. On the other hand, seeking for revenge can be perceived as an unconstructive way of behaving. Despite the prevalence of revenge, there is no generally accepted opinion in psychological science regarding the definition of revenge. Objectives. The aim of this work is to analyze various ideas about revenge and to highlight the components of vengeful behaviour, based on which the form of reciprocal aggression can be classified as revenge. The problem of distinguishing between the concepts of “revenge”, “retribution”, “resentment” and “punishment” is considered. Results. Revenge has a significant difference from other forms of aggressive behaviour. Revenge is always a reaction to previous aggression. The motivational component includes two aspects: the desire to take revenge (revenge seeking) and the desire to maintain a comfortable level of self-esteem. Society has a dual function in relation to revenge: as an initial motive influencing the choice of response to resentment, and as a deterrent factor. The willingness to forgive is determined by moral development, a number of personal characteristics and changes in the motivational sphere. Conclusions. In psychological science, the phenomenon of revenge is subjected to a thorough theoretical analysis. Due to the fact that revenge is an intrapersonal phenomenon, the development of methodological tools, including psychodiagnostic techniques, is necessary for the development of revenge research.

In recent years, research has highlighted the essential role of forgiveness in fostering interpersonal relationships and preserving social harmony. However, more precise measurement methods are necessary, particularly in the Indonesian context. The purpose of this study was to develop the Interpersonal Forgiveness Indonesian Scale. The investigation rigorously explores the construct by implementing confirmatory factor analysis. To evaluate the instrument's reliability, we used McDonald's omega coefficient. This study included 549 adults aged 18 to 35 from Yogyakarta, with a mean age of 23.09, including 258 males and 291 females. The loading values for revenge and avoidance factors were .724 to .841 and .796 to .845, respectively; while benevolence varied more, ranging from .538 to .824. The McDonald's omega value of .953 indicated excellent reliability. Robust correlations between the items and factors on the Interpersonal Forgiveness Indonesian Scale demonstrate its effectiveness and relevance in Indonesia. Future research should explore the dynamics of interpersonal forgiveness across diverse regions in Indonesia to gain a better understanding of the phenomenon within distinct cultural contexts.

Having a hectic daily routine often makes a person lose time to relax for himself, commonly called "me time". This turned out to be a factor in the emergence of the Revenge Bedtime Procrastination phenomenon, namely delaying sleep to take revenge for not having free time during the day. This study aimed to determine the effect of self-love therapy on reducing Revenge Bedtime Procrastination behavior. The subjects in this study were students of the Faculty of Nursing, S1 Islamic University, Sultan Agung Semarang, with a population of 236 students. In this study, purposive sampling obtained a sample of 14 students and then divided them into two groups, namely the experimental and control groups. Data were collected through the Bedtime Procrastination Scale, observation, and interviews. Data were analyzed using a quantitative approach. The results of the paired-sample t-test analysis obtained a p of 0.001 at the significance level (0.001 0.005). Then in the independent t-test, p was 0.001 at the significance level (0.001 0.05). It can be said that the experimental group and control group saw a significantly different score drop. These results indicate that after self-love therapy, the subject's level of revenge bedtime procrastination decreased significantly. Memiliki kesibukan harian yang padat seringkali membuat seseorang kehilangan waktu bersantai untuk diri sendiri atau biasa disebut “me time”. Hal itu ternyata menjadi faktor penyebab munculnya fenomena Revenge Bedtime Procrastination, yaitu menunda waktu tidur dengan tujuan untuk balas dendam karena tidak memiliki waktu luang di siang hari. Tujuan dari penelitian ini adalah mengetahui pengaruh self-love therapy untuk menurunkan perilaku Revenge Bedtime Procrastination. Subjek pada penelitian ini yaitu mahasiswa Fakultas Ilmu Keperawatan S1 Universitas Islam Sultan Agung Semarang dengan populasi sebanyak 236 mahasiswa. Pengambilan sampel penelitian ini menggunakan purposive sampling yang diperoleh sampel sebanyak 14 mahasiswa kemudian dibagi menjadi dua kelompok, yaitu kelompok eksperimen dan kontrol. Data dikumpulkan melalui skala Bedtime Procrastination Scale, observasi, dan wawancara. Data dianalisis menggunakan pendekatan kuantitatif. Hasil analisis paired-sample t-test diperoleh p sebesar 0.001 pada taraf signifikansi (0.0010.005). Kemudian pada uji independent t-test diperoleh p sebesar 0.001 pada taraf signifikansi (0.0010.05). Hal ini dapat dikatakan bahwa terdapat perbedaan yang signifikan antara kelompok eksperimen dan kelompok kontrol. Hasil tersebut menunjukkan bahwa setelah melakukan self-love therapy tingkat revenge bedtime procrastination subjek mengalami penurunan yang signifikan.

Four pre-registered experiments (N total = 2,039) investigated how people morally evaluate avengers who experience hedonic pleasure (vs. displeasure) after taking revenge and whether avengers themselves pick up on these moral evaluations by third parties. Victims who took revenge were judged as more immoral than victims who did not take revenge, especially when they felt pleasure from doing so (Study 1). Conversely, participants anticipated that others would perceive them as more competent (but not less moral) when imagining them showing visible signs of pleasure (vs. displeasure) about taking revenge (Study 2). Furthermore, showing signs of pleasure from taking revenge was attributed to greater competence than showing signs of displeasure from taking revenge (Study 3). On the other hand, feeling good about revenge was attributed to lower morality than feeling bad about taking revenge (Study 4).

Although previous studies revealed that peer victimization was closely related to revenge, mechanisms underlying this association have been unclear. The purpose of this study is to examine the mediating role of hostility attribution bias (HAB) and the moderating role of rumination tendency in the relationship between peer victimization and revenge. The data were collected from 6,622 adolescents. The PROCESS macro of SPSS 26.0 was used to examine the hypotheses. The results show that peer victimization positively associates with revenge. Hostile attribution bias play a partial mediating role between peer victimization and revenge. Both the direct effect of peer victimization on revenge and the first half of the mediating effect of HAB are moderated by rumination tendencies. Specifically, both direct and indirect effects of peer victimization on revenge are stronger in individuals with concrete experiential rumination (CER) tendency than in those with abstract analytic rumination (AAR) tendency.

Introduction. The relevance of the topic relies on the fact that until now, within the Russian psychological discourse, the problem of gender characteristics of university students’ resentment did not have an autonomous status. The problem of ressentiment in the student environment is poorly developed both at the theoretical and empirical levels. The researchers usually confine themselves to analyzing its individual components (aggression, revenge, resentment, jealousy and envy) and without précising the gender specification of their severity. The purpose of the article is a theoretical and empirical study of the ressentiment constructs characteristic for university students: resentment, revenge, envy, jealousy and aggression, as well as fixing the degree of their manifestation and relationship in the gender projection. Materials and Methods. The empirical part of the article demonstrates the results of a study on measuring the declared constructs of ressentiment among university students (aggression, revenge, resentment, jealousy and envy) using the following standardized methods: “Buss-Durkee Hostility Inventory (BDHI)” (A. Bass, A. Durkee), “Scales of resentment and vindictiveness” (E. P. Ilyin, P. A. Kovalev), “Multidimensional scale of jealousy” (S. Pfeiffer, P. Wong) and “Methodology for the study of personality envy” (T. V. Beskova). Diagnostic procedures covered 93 people. The questionnaire “Buss-Durkee Hostility Inventory (BDHI)” involves the definition of aggression through the following scales: physical aggression, indirect aggression, irritation and verbal aggression. Results. Based on the results of an empirical study, the presence of gender characteristics of ressentiment in university students was revealed by fixing differences in the manifestation of the declared constructs: aggression, revenge, resentment, jealousy and envy. It has been established that the dominant constructs of ressentiment among male students are revenge and aggression; while for female students are resentment, jealousy and envy. Ressentiment among students is ambiguous. On the one hand, it has a detrimental effect on the spiritual dimension of the personality and its creative development; on the other hand, it plays the role of a psychological defense mechanism for the individual. Discussion and Conclusion. The data obtained contribute to the development of scientific ideas about the ressentiment determination in the student environment and the gender characteristics of its manifestation, enrich the psychological and pedagogical knowledge with the methodology for identifying the functional constructs of ressentiment as a destructive form of protecting an individual in an alienated reality. The materials of the article can be useful to specialists in the field of social psychology, preventive pedagogy, deviantology, genderology, enriching them with an understanding of the mechanisms of formation of resentment and gender specificity of its manifestation in the student environment.

Pentecostals’ songs of exuberant praise are integral to Pentecostal worship, ending in worship songs. Joy and happiness characterise their services. However, these worship practices do not leave room for discounting the reality that suffering is recurring in all believers’ lives, ignoring those who suffer marginalising in worship practices. The research questions were: Why do some Pentecostals miss a valid response to the reality of suffering? What does the Bible teach about the constant occurrence of suffering as integral to human life?; What is a suitable theological response to it?; How can Pentecostal worship incorporate lament as a response to suffering? In answering these questions, the research used the Lekgotla practical theology research method proposed by Abraham Mzondi as an explorative approach, related to Richard Osmer’s method. It asked four questions: What is happening?; What could have caused the challenge?; What is the recommended approach to resolve the situation?; and What is the theologically and biblically sound recommended process to remedy it? It is based on relevant available literature related to the classical Pentecostal movement. The research concluded that pervasive triumphalism, based on a persistent ‘victorious living’ mentality, avoids voicing suffering, while lament does not market well. The Pentecostal theology of glory needs to be corrected by the theology of the cross by accommodating the challenges theodicy presents to believers in the hegemonic doxology. A theology of the cross realises that human life oscillates between triumph and lament, and Pentecostal worship should reflect it. Lament is believers’ liturgical response to suffering and engaging God within this context. Suggestions to incorporate lament in Pentecostal worship include deliberate songwriting and testimonies about suffering and its consequences. Contribution: The research addressed the lack of balanced worship practices among Pentecostals who emphasise praising God without discounting the existential suffering some attendees at worship services experience. It contributed to the journal’s focus on biblical-theological research with the reformational tradition and its impact on Pentecostalism.

The history of modern scholarship on Euripides’ characterization of Hecuba is one of simultaneous fascination and revulsion, empathy and horror, understanding and rejection. David Grene and Richard Lattimore cite August Wilhelm Schlegel’s On Dramatic Art and Literature as the juncture wherein dramatic and scholarly opinion of Hecuba soured, a trend that continued with scholars such as JA Spranger, Gilbert Norwood, and JJ Rieske. My project, building from Grace Zanotti’s explorations of Hecuba and Tonya Pollard’s study of Hecuba as essential to Shakespeare’s women, asserts that modern storytelling, particularly the character of Sabine Wren in Star Wars: Rebels, deals with Hecuba more genuinely than post-Schlegel scholars largely have. The charges against Hecuba are that her character and her actions do not seem to be the work of one character, and that the play may be an amalgamation of several shorter plays that Euripides did not feel met the required length of a dramatic work. As such, they consider the depths of Hecuba’s sorrow at the murder of Polyxena and the heights of her rage at the murder of Polydorus to be two different Hecubas. I apply Pollard’s examination of Hecuba’s centrality to Shakespeare’s works to the character of Sabine Wren, who has the strongest echoes of Euripides’ Hecuba, encompassing the fullness of emotion from her towering anger at the Galactic Empire to the depth of her sorrow at the near loss of her family. Within that analysis, I argue that scholarship claiming Hecuba as a weak play is unwilling or unable to engage with Hecuba emotionally, and that even Zanotti’s project, which seeks to rationally explain how Hecuba can be both mourner and murderer, is indicative of a trend in modern scholarship to dismiss the validity of those emotional zeniths and nadirs in art.

Intergroup conflict is a costly and persistent aspect of social life, and one that often carries great moral significance for those who participate in it. Ostensibly moral behaviors can provide a path to social status in groups, as when self-sacrificing in-group members gain respect and prestige relative to their peers. This article bridges these two ideas to examine the perceived morality and status worthiness of intergroup revenge and forgiveness, and the moral accounts used to justify them. Using an original survey experiment conducted on a national probability sample in the United States, we examine everyday intergroup conflicts across national, sports, and political identities. We find forgiveness is perceived as more moral, and in turn more status worthy, than revenge. Justifications for moral judgments typically drew on accounts of harm/care, reciprocity, and avoiding chaos and disorder. This contributes to research on conflict, group dynamics, status, and morality.

This paper deals with Apollo and Dyonisian elements in dervish Ahmed Nuruddin's characterisation. This paper analyses the dervish Ahmed Nuruddin in light of Nietzche's understanding of Apollo and Dionysus deities in terms of their divine roots originating from ancient Greek mythology without any intention whatsoever to present Nietzche's entire philosophical system on the relationships between Dionysus, Greek tragedy, and the connections between art and nature with these principles. The dichotomy will be analysed on the example of the Serbian novel, Death and the Dervish written by Meša Selimović. The paper tackles the characterisation of the literary hero, protagonist Ahmed Nuruddin as a bridge between dervish-Apollo to Nuruddin-avenger, which is Dionysus focusing on revenge resulting in human and moral destruction caused by hatred, the opposite of Ahmed Nuruddin˙s neutrality, while performing the dervish duty. The avenger Nuruddin, the one surfacing after the murder of his sibling, will be considered Dionysus in light of an injustice inflicted on him by Harun's murder, a flywheel for his revenge. Special emphasis will be placed on Nuruddin's human defeat – moral decadence in the form of his transfiguration from a priest to a Machiavellian character. Taking Nietzche's understanding of Hellenic tragedy into consideration, this paper aims to prove Ahmed Nuruddin turning Apollo into Dionysus.

Purpose. The article analyzes the causes, preconditions, geopolitical and geohistorical goals of Russia’s aggression against Ukraine. The reaction of the West to the Russian geostrategy of revenge has been clarified. It has been proven that the hybrid war which has been going on since February 2014 has created a deep crisis in the global security system. The Russian Federation, having violated the norms and principles of international law, bilateral and large-scale agreements, annexed the Autonomous Republic of Crimea and Sevastopol. Methodology.The methodological basis of the article is a set of philosophical and scientific principles, approaches, and special scientific methods of understanding international legal phenomena and geopolitical processes taking place in the world. The use of these methods provided an opportunity to solve the tasks and the main task is to prove that Russia threatens international law. On this basis, a fundamental conclusion was drawn that Putin’s Russia must disintegrate as an empire in order to restore world law and order. Results: Russia attacked Ukraine without declaring war and again called into question the international order in Europe on February 24, 2022, when the Russian leader announced the launch of a “special military operation” against Ukraine. He called its goal the “demilitarization” of the country. The Armed Forces of the Russian Federation began shelling the cities of Ukraine and its military and civilian infrastructure. The recognition of the independence of the Donetsk and Luhansk People’s Republics by Russian President Vladimir Putin preceded this madness on February 21, 2022. However, the Russian-Ukrainian confrontation has deep historical roots. The absorption of Ukraine and its human resources is one of the key tasks in the development of the project of Russian imperialism. The current process of formation and development of Putin’s Russia has always been accompanied by war with Ukraine. Russia aimed to destroy our young state. The history of relations between the Ukrainian and Russian peoples is a chronicle of wars, the liberation struggles of Ukrainians, and a consistent policy of Russification and assimilation of our people.

This paper explores the cultural values that prevailed in Afghanistan to understand the recruitment and use of underage soldiers in the long-lasting armed conflict while comparing the existing domestic and international law. The study analyzed the effect of the traditions of Afghans on child soldiering. The method was doctrinal, and therefore, the collected and analyzed data was qualitative. The analysis was thematical, where each related idea was subjected to review and evaluation. The research found that since time immemorial, the Afghan culture traditions were conducive to underage soldiering for various reasons, including peace and justice where male and female child warriors are treated as heroes, perhaps more than any other member of the Afghan society. Due to the stated reasonings, the study established that more underage soldiers were used and recruited during the period of the British Empire, Soviet invasion of Afghanistan, and the civil war that caused the Taliban and Northern Alliance to resume control and in the post 9/11 phase of armed conflict in Afghanistan irrespective of domestic and international law that prohibited the recruitment and use of underage soldiers as it violated their basic fundamental rights of childhood.

Hak ve hukuka uygunluk, hakkı gözetme gibi anlamlara karşılık gelen adalet, değişken ve tanımlanması zor bir kavramdır. İlkçağda doğa, ortaçağda din ve yeniçağda akılla özdeş tutulan adalet, Platon için devlete uygunluk iken Aristoteles için ise tamamlanmış erdemdir. Adalete olan farklı bakış açıları, adaletin ne olduğu sorusunu da cevapsız bırakmaktadır. Adaletin olmadığı ya da eksik kaldığı zamanlarda ise bireyler, adaletin onarılması için tepki vermekte ve bu tepki de intikam olarak nitelendirilmektedir. Örgütten adaletsizliğin giderilmesini bekleyen bireyler, bu gerçekleşmediğinde ise karşı tarafa zarar verici eylemlerde bulunarak intikam almaktadırlar. İntikam, çaresizlik duygusuna dayanmakla birlikte, eşitlenmek, rahatlamak ve öfkeden kurtulmak gibi amaçlara hizmet etmektedir. Ortaya çıktığı andan itibaren bastırılması zor bir duygu olan intikam, bağışlamamakta, boyun eğmemekte, kurallara ve ilkelere uymamaktadır. Bu bilgiler ışığında, adalet ve intikam kavramları üzerinden Şahsiyet dizinin incelendiği bu çalışmada, dizinin adalet ve intikam kavramları üzerine kurulup kurulmadığını ortaya koymak çalışmanın amacını, dizideki adalet ve intikam kavramlarının nasıl kurulduğunu tespit etmek ise problemini oluşturmaktadır. Dizinin daha önce adalet ve intikam kavramları üzerinden ele alınmamış olması çalışmayı önemli kılarken, dizinin tüm bölümleri örneklem olarak alınmış ve söylem analizi yöntemiyle analiz edilmiştir. Bu bağlamda dizide, adalet ile intikam kavramlarının bir arada ele alındığı fakat adaletle hukukun ayrı kavramlar olarak değerlendirildiği tespit edilmiştir. Dizinin adaleti, intikamla sağlanabilecek bir olgu olarak ortaya koyduğu ve bunun da izleyici üzerinde olumsuz etki bırakabileceği de varılan diğer sonuçlardır.

The aim of this paper is to present the results of Polish validation of Transgression – Related Interpersonal Motivations questionnaire (TRIM-18) by McCullough, Root, and Cohen (2006) which measures the phenomena of forgiveness. The article contains a description of the procedure of Polish translation, the results of the test reliability, discriminant and confirmatory validity. The study was conducted among 530 participants aged between 18 and 84 (345 females and 185 males). Eleven questionnaires were used for assessing the validity of the measurement. This study confirms that the structure of Polish TRIM-18 is relevant to the English language version. Polish TRIM-18 is also a very reliable tool. It can be successfully used in Polish conditions.

The article offers a reexamination of Ovid’s story of Philomela and Procne, with an emphasis on revenge and lament as two responses to acts of wrongdoing and loss. My analysis begins by exploring philosophical and psychoanalytic perspectives, mainly from Nietzsche and Freud, which are usually thought of as complete opposites: revenge is considered active and violent, whereas lament is passive and paralyzed. However, upon revising Ovid’s tale of unimaginable suffering answered by both lament and revenge, I show that in Ovid’s story, they appear as interconnected and dependent on each other. Initially, Philomela appears as the passive, lamenting sister, while Procne appears as the angry, vengeful one. Nevertheless, as the narrative unfolds, the roles of the sisters change. Through the characters of Philomela and Procne, Ovid presents a compelling account in which these two responses can be seen as mirror images of the same phenomenon, rather than diametrically opposed binaries.

Introduction. There is a gap in the literature on the impact of the perceptions of a victim of an offense upon their forgiveness towards the offender, particularly when those perceptions include dehumanization. Objectives. The present cross-sectional exploratory study aimed at examining whether the perceptions of being treated in a dehumanized fashion influences interpersonal forgiveness, avoidance, and revenge intentions of dehumanized victims towards the offender. Method. We recruited 149 individuals from the general population, who took part in an online task, consisting of remembering an offense they had been victim of and of a set of self-reported measures of dehumanization (uniqueness and nature), interpersonal forgiveness, avoidance, and revenge intentions. We used multiple linear regression to test the study’s hypotheses. Results. The perceived denial of the victims’ human uniqueness was not associated with the dependent variables, whereas the perceived denial of the victims’ human nature was significantly and negatively associated with interpersonal forgiveness and positively with avoidance and revenge intentions, after controlling for the effects of a set of known covariates. Conclusions. The results revealed a role for dehumanization (nature) in predicting the victims’ interpersonal forgiveness, avoidance, and revenge intentions. Implications for further research are discussed.

Introduction. The problem of vindictive behavior in modern pedagogy is poorly studied both at the theoretical and empirical level. It is only indirectly touched on in studies on disciplinary measures in the educational environment, the prevention of non-normative activity of children.The aim of the research is to learn the genesis of the problematization of vindictive activity in a pedagogical format, as well as to study experimentally the features of vindictiveness of at-risk adolescents. Materials and Methods. The empirical part of the article highlights the results of an experiment to detect the features of vindictiveness in adolescents at risk using a questionnaire and diagnostics of the “Scale of resentment and vindictiveness” (E. P. Ilyin, P. A. Kovalev). 50 people took part in the survey. The authorʼs questionnaire includes an associative experiment to determine the semantic field of the concept of vindictiveness and a method for analyzing situations. The questionnaire “Scale of resentment and vindictiveness” involves determining a personʼs tendency to hostility through resentment and vindictiveness, by collecting questionnaire data-responses. Results. According to the results of an empirical study, it was revealed that the vindictive activity of adolescents in the social risk group is a form of manifestation of frustration-driven conscious hidden aggression. In general, adolescents of the risk group are characterized by a high level of vindictiveness; gender differences in the description of the phenomenon are determined: underage students of rehabilitation centers are more prone to resentment, while male students are more prone to hostility. Discussion and Сonclusion. The obtained results contribute to the development of the ideas about the determination of the vindictive behavior of minors in the social risk group, enrich pedagogical knowledge with the methodology for identifying destructive forms of establishing justice in young people.

The story of Lot’s daughters’ incest with their father in Genesis 19:30–38 has been variously understood as a myth, a trickster tale, and an androcentric phantasy. In this paper, I will use insights gained from trauma theory, as well as from the characters of Emily and Moira in the Hulu adaptation of Margaret Atwood’s The Handmaid’s Tale, to evaluate the daughters’ actions. Studying the characters in the final form of the text, the women undergo traumatic experiences as their father offers their bodies to be raped (Gen. 19:7–8) and they witness the destruction of their home (Gen. 19:24–25). Consequently, they engage in what could be described as a traumatic re-enactment with their father, where the roles of the perpetrator and the victim are reversed, and the continuation of the patriarchal line is simultaneously guaranteed. Read in conjunction with the fates of Emily and Moira, the daughters’ experience could be summarized in Emily’s observation, “Look at what they’ve turned us into.” In the lives of all the women, the experience of cumulative and direct trauma influenced their decision making as well as the choices they had available. This leaves the audience in a moment of uncertainty, where evaluating the women’s actions becomes a complex, even an impossible prospect.

Forgiveness helps individuals overcome their desire to take revenge and helps improve physical and mental well-being. This study tends to investigate the relationship between forgiveness, revenge, and well-being. The data were collected through a self-administered questionnaire from 101 participants in Karachi, Pakistan. To analyze the data, correlation & t-test were used, and the result showed no significant relation between forgiveness and well-being. Though, one of the surprising findings of the present study is that it shows a positive association between revenge and well-being. Moreover, no gender difference has been found in forgiveness and vengeance. The present study’s findings suggest that educational institutes and media should design programs that teach love, compassion, and empathy. As a result, it would help individuals make their lives better and build a peaceful society.

This research paper presents the main theme of the revenge of conscience in John Grisham’s A Time to Kill (1989) is connected with the law especially when the law is misused by statesmen according to many causes such as an identity problem, judicial, racism, and black people oppression in the American community. The aim of the study is too dependent upon the psychology field according to Freud's personality psychoanalytic theory (1923). The protagonist of the novel who is Carl Lee Hailey (Samuel L. Jackson), decides to take his own right after the law fails to convict the two murderers (Cobb and Willard ) who raped his ten-year-old daughter Tonya Hailey and left her on the brink of death. For this reason, Carl lee decides to take the way of revenge against the two white men for his daughter and racist bigotry spread against every black man at a time when the south of the USA considered blacks as second-class citizens which leads to the psychological struggle in Carl lee Hailey's mind and leads him to take his own right by the revenge of conscientious for the two crimes: raping his daughter and racial oppression.

The end of Yonec’s lai presents a cruel and surprising spectacle : seeing his mother dead on the grave of her bird-lover, Yonec, the lady’s son, beheads his stepfather in front of the people gathered in the chapter hall of an abbey. The gesture, often read as an expression of revenge, can however be read as a judgement, with the figure of the Christ of Judgement on the horizon. The severed chief then appears next to the sword as the horrible face of a diptych, the second part of which depicts the reunion of lovers in death and the whole of which is an icon of love. Reading this end as a mnemotechnic image makes it possible to show how Marie de France guides her reader to pass on a knowledge of love.

This study aims to investigate the representation of violence, revenge, and scapegoating in three Indonesian short stories, i.e. “Kuli Kontrak” [The Contract Coolie] by Mochtar Lubis, “Tukang Cukur” [The Barber] by Budi Darma, and “Akhir Perjalanan Gozo Yoshimasu” [The End of Gozo Yoshimasu’s Journey] by Sori Siregar. Content analysis method is applied to read the short stories in light of René Girard’s theory of mimetic desire and sacpegoating. The study reveals that first, violence as repercussion of mimetic desires and rivalry can occur between individuals, individuals to groups, and groups to individuals; and violence is contagious and spreads quickly. Second, revenge which is a direct impact of rivalry in the three short stories takes place on behalf of women, bloodshed, and power; and the most corrosive is power. Third, the scapegoat mechanism in these short stories has different causes and implications; while the similarity is that the scapegoat manifests in the defeated and marginalized personas. They are sacrificed to break the chains of violence and to bring peace. Abstrak Tujuan penelitian ini adalah mengamati representasi kekerasan, balas dendam, dan pengambinghitaman dalam tiga cerpen Indonesia, yaitu “Kuli Kontrak” karya Mochtar Lubis, “Tukang Cukur” karya Budi Darma, dan “Akhir Perjalanan Gozo Yoshimasu” karya Sori Siregar. Metode content analysis digunakan dalam penelitian ini dengan terang teori hasrat mimesis dan kambing hitam dari René Girard. Penelitian ini menghasilkan tiga temuan. Pertama, kekerasan sebagai buntut hasrat mimesis dapat terjadi antarindividu, inividu terhadap kelompok, dan kelompok terhadap individu. Kekerasan bersifat menular serta menyebar dengan cepat. Kedua, aksi balas dendam yang merupakan dampak langsung rivalitas dalam ketiga cerpen terjadi atas nama perempuan, kucuran darah, dan kekuasaan. Dari ketiga hal tersebut yang paling korosif adalah kekuasaan. Ketiga, mekanisme kambing hitam pada ketiga cerpen memiliki penyebab dan siratan yang berbeda-beda, sedangkan persamaannya adalah kambing hitam mewujud dalam diri tokoh-tokoh yang kalah dan terpinggirkan. Mereka dikorbankan untuk memutus rantai kekerasan sehingga dapat membawa perdamaian.

İntikam davranışı, yanlış algılanan bir davranış karşılığında acı çektirmektir ve istenmeyen bir davranıştır. Çalışmanın amacı, sağlık kurumlarında hizmet veren sağlık çalışanlarının (doktor, hemşire, diğer sağlık çalışanı ve büro personeli) intikam davranışlarına eğilimlerini belirlemektir. Araştırmanın evrenini Konya/Türkiye’de çalışmanın yapılmasına izin veren iki kamu hastanesi oluşturmaktadır. Örneklem 414 çalışandan oluşmuştur. Çalışmada anket metodu kullanılmıştır. Veriler; Haziran-Ağustos 2017 tarihleri arasında “kişisel bilgi formu” ve “İntikam Ölçeği” olmak üzere iki bölümden oluşmaktadır. İntikam Ölçeği; Stuckless ve Goranson (1992) tarafından geliştirilen; Türkçeye geçerlilik ve güvenirliliği Satıcı ve diğ. (2015) tarafından yapılan 20 maddelik bir ölçektir. İntikam Ölçeği’nin güvenirliliği 0,89 olarak bulunmuştur. Verilerin analizinde, betimsel istatistikler ile t testi ve ANOVA testi kullanılmıştır. Katılımcıların % 61’i kadın, % 39’u ise erkektir. Yaş ortalaması ise 31’dir. İntikam Ölçeği’nin toplam ortalama değeri ve standart sapması 3,007±1,074 şeklindendir. Ayrıca, erkeklerin (3,200±1,192) kadınlara (2,885±0,975) göre anlamlı biçimde daha yüksek İntikam Ölçeği puanına sahip olduğu bulunmuştur. Hekim, hemşire, diğer sağlık çalışanı ve büro personeli ile intikam ölçeği toplam puanı karşılaştırıldığında aralarında herhangi bir fark bulunamamıştır (p gt;0,05). Sağlık çalışanların intikam ölçeği ortalama puanları 2,950±1,063 ile 3,249±1,070 arasında değişmektedir. Sonuç olarak, sağlık çalışanların intikam davranışına eğilim düzeyleri ortalama puanı “biraz katılmıyorum” şeklinde bulunmuştur.

Purpose – Adopting an exploratory approach, this paper aims to focus on the potential negative consequences that online firestorms (OFs) might have on consumer–brand relationships. Specifically, the authors focus on the individual level through taking a close look at the content that users generate during these attacks. Design/methodology/approach – The authors conducted content analysis to study four recent brand-related OFs that occurred on Twitter. Findings – The results show that brands are at the core of the users’ conversations, although other actors, such as competing firms, can also be affected. Negative comments greatly exceed positive ones. Actions against the brand, both passive (avoidance) and active (vengeance), emerged during the OFs. Research limitations/implications – The exploratory nature of the study could cast doubt on the generalizability of the results. Moreover, the number of OF analyzed is limited, although they represent an interesting variety of brand misconducts. Practical implications – Nowadays, brands are publicly scrutinized through social networks, as the networks enable users to speak out about brands’ perceived mistakes and wrongdoings. This paper confirms that managers should monitor, understand and try to respond to OFs to minimize their impact. Originality/value – Online firestorms are a recent phenomenon that has gained attention finally, as they can reach hundreds of users in real-time and can involve a huge amount of comments posted online against a brand. These attacks could severely damage the brand, even when there is no strong evidence of the posted content being true. This paper adds to the scarce literature on the topic and analyzes the negative effects for brands.

This article fuses a survey of the play’s most important standard interpretations with those aspects which may be considered particularly fascinating about this text: the conflict of England’s catholic past with the rise of protestant culture in the early modern period; the meta-dramatic dimension of the play; the theatricality of Renaissance court life; the play’s reflection of the emerging modern subject triggered off by the rise of reformation discourse. To elucidate some aspects which tend to be overlooked in the scholarly discussion of Hamlet, the article will bring two important topics into focus: the courtly discovery of perspective and the dying Hamlet’s request to tell his story to the afterworld at the end of the play.

The study explores the mechanism by which unadapted causal attributions and the perception of social support stimulate revenge and reconciliation at the social and professional level in the context of the current pandemic. In particular, the purpose of the study is to investigate the relationship between the accused, the victim and offender status and the search for revenge or reconciliation following a personal offense. To test the suggested research model, we analyzed the data collected by 167 (m = 28.52; SD = 8.98) employees in different organizations using a multifactorial experimental design. The results support the influence of attributional predictions in forming revenge and reconciliation and show that they are involved in the decision to carry out revenge, but especially in the way the employee interprets the trigger situation. In conclusion, the revenge is based on a negative attributional mechanism that produces the greatest deficit of adaptation to the situation and a weakening of the perception of social support, while reconciliation seems to be based on a much more complex socio-occupational mechanism. Leaders should pay attention to organizational communication during a crisis as they could encourage hopelessness depression. Adjusting crisis communication is crucial to ensuring job satisfaction that could mitigate negative effects.

The article is devoted to the problem of the relationship between the institutions of “blood feud” and “talion”. The institution of blood feaud is a universal interdisciplinary institution of the law of the traditional society. Blood rushing, as a custom met at different times in different nations. The article re-veals the principles of blood feud. According to the authors of the article, the principle of talion was the basis of blood revenge. Justifying this point of view, the authors note that the blood revenge could cause reciprocal blood revenge and initiate an endless relay race of murders, which could lead to the death of both hostile groups. Necessity was the emergence of some rules governing conflicts between teams. The result was the famous principle, which is known as the talion. In the end, the talion comes to replace the blood feud. It should be noted that the principle of talion is characteristic of almost all legal systems at the initial stage of their development. This principle was known to be the laws of Hammurabi, the laws of 12 tables, Jewish law, medieval German laws, etc.However, fundamental changes in the economic, social life of society, expressed in the division of labor, the development of trade, etc. led to the fact that the talion from an effective regulator of social life turned into its opposite, “into something that disorga-nizes, destroys society”. To overcome the talion, society introduces certain measures, the main purpose of which is to limit the scope of the norms of equal retribution, which ultimately led to the formation of two types of norms: state-legal and moral. Research and analysis of the institutions of blood feud and talion in the traditional nomadic society of the Kazakhs showed that despite the weakness of state power, she was interested in a peaceful resolution of the conflict.

The novel Putri Cina or The Chinese Princess by Sindhunata builds on the intertextuality of various texts such as myths, chronicles, history, and pop culture. In the light of René Girard’s theory of desire, revenge, and scapegoating, this study aims (1) to show the inter-relationship among the texts in question; and (2) placing this novel in the work of World Literature. Through qualitative research methods and close reading techniques, this study finds out that Putri Cina recounts the history of conflicts to promote peace rather than revenge. The novel narrates such conflicts as the war between the descendants of the Javanese kings; the feud between the Chinese and Javanese people in colonial time; and the May 1998 ethnic riots in Indonesia. It concludes that it is necessary to circulate the narrative of the Chinese Princess as a peace ambassador in World Literature through the process of adaptation and translation. In a world prone to conflict, literary works can be effective agents of transformation.

Abstract Background Cognitive control is thought to be necessary for forgiveness processes. Materials and Methods To examine this correlation, highly impulsive participants, who often fail to inhibit feelings of revenge, received activating theta burst stimulation (TBS) of a classical cognitive control region of the brain, the right dorsolateral prefrontal cortex (rDLPFC). For testing forgiveness ability participants received verum TBS versus sham TBS in a randomized, double‐blinded, within‐subjects design. In both sessions, they first learned that there are fair and unfair opponents in an ultimatum game, and subsequently played a dictator game with reversed roles with the option to revenge or forgive the opponents from the previous game. Results Contrary to our hypothesis, activating TBS did not increase forgiving behavior toward unfair opponents. However, it increased the generosity toward previously fair opponents. Conclusion As an explanation it is discussed that the TBS can only affect “cold” emotions such as greed, but not the “hot” emotions such as anger.

I discuss Peter Sloterdijk’s critique of egalitarian projects presented in his book Zorn und Zeit and Slavoj Žižek’s response to it. My claim is that both of these thinkers show an oscillation between polemical and analytical aspects when using the concept of ressentiment. By using the concept of ressentiment, Sloterdijk explains the transformation of anger in Western societies. He holds that the atemporal anger, which characterized ancient greeks assumes a temporal form and becomes the project of revenge and ressentiment under Christianity and later emancipatory movements. I show that alongside this view, the author implies a political-polemical argumentation with the intent of delegitimizing the political left movements. Then I discuss the notion of ressentiment in Žižek’s view, which implies the same ambivalence, on the one hand, this concept is introduced as an alternative to Sloterdijk’s attempts at delegitimization, on the other, it seeks to explain anger and revenge related phenomena. At last, I claim that Sloterdijk’s and Žižek’s positions differ on the polemical aspect, but are compatible analytically.

The article examines representations of female revenge within early modern drama. While much scholarship frames revenge as a primarily masculine form of expression, the article argues that revenge is not solely a male-specific endeavour. Rather, there is an interconnectedness between female revengers’ modes of vengeance and their identities as women. This is present across multiple comedic and tragic works, with the bodies of female characters becoming the instruments of their revenge. Accordingly, these characters’ quests for vengeance signify not a departure from, but an embracing of female agency and nature. However, while this may suggest that revenge helps empower and showcase female characters, the language used to define their actions is often filled with imagery of disease and suffering. Thus characterised as agents of infection, female revengers are often more vilified than they are empowered. And, as female bodies are integral to the expression of female revenge, so too are feminine identities deemed transgressive. The article develops this argument over three sections: a discussion of early modern discourses on bodies, gender and infection; an analysis of how female bodies are implicated in dramatic depictions of female revenge; and, a discussion of how such representations conflate female bodies with infection, subversion and violence.

The development and analysis of psychometric properties of a brief scale that assesses vengeful tendencies (BSVT-11) is presented. A three-dimensional model is proposed: (1) resentment, (2) planning of revenge, and (3) justification of revenge. Two studies were conducted for this purpose: one was carried out with a sample of 478 participants, to evaluate the content validity, factorial structure, reliability, and invariance of the instrument; the other was conducted with a sample of 308 participants, to determine the concurrent validity of the BSVT-11. The data indicated adequate reliability (ω = 0.877), optimal fit (CFI = 1.0, TLI = 1.0) according to the dimensions proposed, and invariance between genders (p = 0.893). Concurrent validity data yield significant correlation values (p < 0.001) ranging from 0.522 to 0.804 in the analyses between the BSVT and other scales. The results allow us to present a brief instrument with good psychometric properties with possibilities for use in basic and translational science.

We pursue a multi-leveled phenomenological exploration of revenge. Revenge’s puzzle is to give an account of what exactly revenge accomplishes when it apparently cannot alter the past or remedy the initiating harm. The structure of revenge consists of one harmed, the perception of harm and suffering, and one perceived as responsible for the harm. The situation is apperceived as a negatively saturated experience; as such, it binds and has a hold on the one harmed, constituting her as enthralled. Revenge seeks to remedy the situation by the intentional act of objectifying, constituting, and finitizing the infinite situation. This is accomplished by constituting the guilty one as guilty, thereby mastering, in some measure, the saturated situation. We suggest that the realm and machinery required for this process is found in the realm of the imagination, where similarity and association of ideas and concepts are at play. Saturation plays at the edge of this realm as alien. It is by way of the familiar and constituted that the alien is tamed, and revenge puts the situation to “rest”.

Kannur is a beautiful coastal district of Kerala, which made its way to the national headlines for its brutal political murders. The state has the highest social development parameters when compared to other states but despite this, what makes Kannur standout in terms of political happenings is a matter to be discussed.

Previous studies found the associations between motivations after transgression and forgiveness in adults. However, less is known about the relationship between transgression-related motivations and forgiveness among adolescents and the potential mediating role of empathy. These questions were investigated among 445 Chinese adolescents using the Tendency to Forgive Scale, the Transgression-Related Interpersonal Motivations Inventory, and the Interpersonal Reactivity Index. The results found a negative relationship between avoidance and revenge motivation and forgiveness tendency and a positive association between benevolent motivation and forgiveness tendency. In addition, the study also revealed a partial mediating role of empathy regarding the effect of the transgression-related motivations on forgiveness tendency. These findings suggested that empathy plays a vital role in the relationship between transgression-related motivations and forgiveness among adolescents.

Revenge during intergroup conflict is a human universal, but its neurobiological underpinnings remain unclear. We address this by integrating functional MRI and measurements of endogenous oxytocin in participants who view an ingroup and an outgroup member's suffering that is caused mutually (Revenge group) or by a computer (Control group). We show that intergroup conflict encountered by the Revenge group is associated with an increased level of oxytocin in saliva compared to that in the Control group. Furthermore, the medial prefrontal activity in response to ingroup pain in the Revenge group but not in the Control group mediates the association between endogenous oxytocin and the propensity to give painful electric shocks to outgroup members, regardless of whether they were directly involved in the conflict. Our findings highlight an important neurobiological correlate of revenge propensity, which may be implicated in conflict contagion across individuals in the context of intergroup conflict.

В центре статьи - месть как социокультурный феномен, обусловленный правилами и нормами, закрепленными в традиционной культуре японцев. Останавливаясь на ряде примеров, характерных для таких образцов визуальной культуры Страны восходящего солнца, как аниме и жанр игрового кино, автор фокусирует свой научный интерес на проблеме воплощения феномена мести музыкальными средствами выразительности. Осуществив искусствоведческий анализ музыки как неотъемлемой составляющей синтетического художественного текста, каковым являются аниме и кинотекст, автор приходит к следующему выводу. Наиболее часто используемыми инструментами, призванными раскрыть музыкальную специфику мести как социокультурного феномена, оказываются традиционные музыкальные инструменты тайко, хитирики, сякухати и сямисэн. Знаменательным в данном контексте оказывается то, что во многом отвечающие специфике маршевой музыки инструменты, тем не менее, не делают марш основным жанром для композиторов, работающих в аниме и кинематографе, поскольку данный жанр несет на себе знак насилия, связанный с чужеродной культурой. Наряду с синтезатором, обеспечивающим особый колорит звучанию традиционных японских инструментов, тайко, хитирики, сякухати и сямисэн призваны со всей очевидностью продемонстрировать зрительской аудитории ирреальность таких мифологических существ, как юрэй, демон, призрак.

The purpose of this essay is to explain the rancor between Cervantes and the Dukes of Villahermosa María Luisa de Aragón and Carlos de Borja (El Quijote, vol. II, capítulos 30-50). Her mother was the Bohemian noblewoman Juana Pernestán who in 1581 journeyed to Spain with Maximillian the Second’s widow the Empress María (1528-1603). When in Spain Lady Juana married don Francisco the sixth Duke of Villahermosa. Don Francisco later died at the hands of Philip II because of his involvement in the Antonio Pérez affair. Initially this incident caused don Francisco’s family to suffer considerable social humiliation and economic loss from which the family eventually recovered. There was one likely means by which the Dukes de Villahermosa could recover their lofty status and demonstrate their loyalty to the crown. That was by commissioning Lope de Vega to write two genealogical plays to glorify the family’s past. These plays have disappeared. In my study I suggest that Cervantes would have liked to have received this commission. But it was not to be. This rejection would have been one of the reasons to seek revenge against the Dukes de Villahermosa in Quijote. The Duke of Villahermosa and Cervantes were members of several academies. In such an environment controversy and disagreement often resulted in bitter hatred. There probably were other grievances as well.

This article discusses the causes, roots and most characteristic features of the phenomenon of terrorism in the Russian political extremism material of the early twentieth century. It focuses on the psychology of terror and social awareness, to accept or reject the practice of terrorism. The result revealed typological patterns of theory and practice of terrorism of the early 20-th and 21-th centuries.

One of the premises of developmental psycholinguistics is that we live our life according to certain narratives that are learned through language and media. These narratives teach children to express emotions and to attribute actions in a variety of life situations; they construct the way in which the threatening feelings such as anger, injustice, or the urge of vengeance are experienced. In this paper, we present a critical analysis of the gendered discourse in popular American cinema, based on the plot analysis of 60 films featuring male or female protagonist seeking revenge. We use critical discourse analysis to decipher the patterns of the gender roles, behaviors, and emotions, which these movies intent to force upon the viewer. As the psychological research does not clearly testify to gender differences in the experience and expression of the trait anger, we would like to argue that it is a matter of the socially moderated narrative patterns, rather than inborn tendencies, that urges boys and girls to play such different roles in those situations as well as experience them in distinct ways. Our most crucial conclusion is that Western societies have developed the narrative-based mechanisms which later helped to successfully discourage women from expressing anger in the form of physical aggression, under the threat of being left out of the discourses of femininity and, in some cases, humanity.

Abe Forsythe's Down Under (2016) is the first narrative feature film about the Cronulla riots, the infamous event on 11 December 2005 where over 5000 white Australians, responding to a minor local incident, descended on Cronulla Beach in Sydney and proceeded to harass, chase and bash anybody who they perceived to be of Middle Eastern appearance. In the following nights, a series of violent retaliatory attacks took place, as community leaders called for calm. Suvendrini Perera identifies how a symmetrical narrative had emerged in the wake of the riot and its aftermath, whereby Cronulla Beach "comes to stand for a paired sequence of events, the riot and the revenge, in a fable of equivalence in which two misguided groups . . . mirror each other's ignorance and prejudices". This article considers how Down Under reinforces the distortive implications of this "riot and revenge" narrative by maintaining a structural equilibrium, through the rigorous balancing of its narrative and characters, and formally, via its soundtrack, cinematography and editing patterns. In so doing, and despite its antiracist sentiments, the film ultimately dilutes the issue of race and obscures the power imbalances that informed the riot, and which continue to this day

The Italian Western, Johnny Hamlet (1968), directed by Enzo G. Castellari, draws on the revenge story of Shakespeare’s tragedy Hamlet for plot and characterization. While international distributors of the film downplayed its connection to highbrow Shakespeare, they emphasized the movie’s violent content and actionpacked revenge narrative, which was typical of the western all’italiana. Johnny Hamlet shares similarities with the brutally violent Django (1966), directed by Sergio Corbucci, whose avenging angel protagonist epitomizes the Spaghetti Western antihero. Although the filmmakers of Johnny Hamlet characterized Johnny as a vindicator, they also sought to develop the “broody” aspect of this gunfighter, one based on Shakespeare’s famously ruminating hero. Using innovative film techniques, Johnny Hamlet shows Johnny as a contemplative pistolero.

Over the centuries people have always faced the deaths of their beloved ones in their families and suffer from grief over them. William Shakespeare in Hamlet offers his ideas of how a son faces his father’s death and his mother’s remarriage, ideas of whether purgatory exists and ideas of which eschatology is correct in the English Reformation, either Catholic or Protestant. In this essay, I examine two traces and one reversal in the play and ask many what-if questions through the perspective of Jacques Derrida’s deconstruction. In my argument, Shakespeare misspeaks to his readers in the atmosphere of Protestant Elizabethan England the meanings of death in Prince Hamlet’s perspective in order to reverse his readers’ way of seeing and to make them experience Prince Hamlet’s Catholicism as the form of the opposite, by which they can become theologians themselves and meet God behind His mask. In employment of Derrida’s center-freeplay structurality, I believe that it is through Prince Hamlet’s subversive character that Ghost King Hamlet is the first center into which Prince Hamlet comes as freeplay in the structurality of father and son, and Prince Hamlet is the second center into which the other characters come as freeplay in the structurality of the court, intertwined with the structurality of the religion where no existence of purgatory in Lutheranism comes as center into which the existence of purgatory in Catholicism comes as freeplay, by the structurality of authorship where author comes as center into which the play Hamlet comes as freeplay.

The ability to reconcile is a key factor for a cooperative and successful life. Among the many factors that have an impact on how people negotiate social contracts, poor cognitive control (which is inversely linked to impulsivity) may exert negative effects on forgiveness. To investigate the neurobiological basis of this proposition, subjects with high vs. low impulsivity scores completed an ultimatum game (UG) and a dictator game (DG). First, the participants played an UG where they had to accept or reject offers from fair or unfair opponents. Afterward, the roles changed, and a DG was played. Here, subjects had the opportunity to forgive or take revenge on unfair opponents by the allocation of a fair/unfair amount of money. During this task, activity of the dorsolateral prefrontal cortex (DLPFC) was assessed via functional near-infrared spectroscopy (fNIRS). Highly impulsive subjects were significantly more revenge-seeking than individuals with a low impulsivity. This behavioral difference was reflected in the activation pattern of the left DLPFC, where higher activation in trials with unfair opponents was found, but only in the highly impulsive group. This result is discussed as an indicator of more revenge-driven behavior in highly impulsive individuals, since activity in the left DLPFC is associated with retaliation.

The analysis of the nightingale theme in ancient Greek tragedy sheds fresh light on the emotional contradictions present in female laments. Classical scholars have traditionally interpreted the tragic nightingale as a symbol of ritual lamentation. In light of its use in the myth of Procne, Philomela and Tereus, they tend to emphasise its association with grief, loss and mourning. They have overlooked, however, the nightingale’s dramatic connection with vengeance. I argue that Attic dramatists reproduce the call of the nightingale during key moments of their revenge plays and use it to create an effect of high suspense for their audiences. Through a reversal of the mythological transformation of Procne, they capture the tragic heroines in their dramaturgical passage from lament to revenge. This is particularly striking in the metamorphosis of the Sophoclean Electra, who caught between grief and anger performs the vengeful lament of the nightingale.

The purpose of this article is to examine how nineteenth-century legal science conceptualized and dealt with otherness in law, with examples of legal phenomena such as ordeal and blood revenge to illustrate how the concept of legal rationality evolved in the early legal anthropology and how it still influences our understanding of legal otherness. It provides new insights on how, in the treatment of specific legal institutions, the ideas of reason and rationality could change as scholars used European medieval history to aid in the understanding of indigenous cultures.

Forgiving others may play an important role in achieving meaning in life as it offers a valuable platform for deliberate moral acts of acceptance of positive affect, behaviour, and cognition towards a transgressor. The aim of this paper was to analyse the relationship between forgiveness and presence, and the search for meaning in life, as well as the mediating role of the religious meaning system in this relationship among older adults. A total of 205 older adults, 112 women and 93 men, participated in the study. The mean age was 72.59. The Transgression-Related Interpersonal Motivations Scale, the Meaning in Life Questionnaire, and the Religious Meaning System Questionnaire were employed in the research; revenge and avoidance revealed negative correlations with presence, whereas benevolence showed positive correlations, but not with the search for meaning in life. The religious meaning system was confirmed as a mediator in the relationships between forgiveness (revenge, avoidance, and benevolence) and both presence and the search for meaning. The findings point to the significant role played by religious beliefs and behaviour in the domain of purpose and goals. Additionally, testing the mediation and moderation effects sheds new light on the interaction of compassion- and goal-oriented mechanisms in older adults’ meaning in life.

Referring to the postulates of several theoreticians in the field of memory studies, predominantly those of Maurice Halbwachs and Aleida Assmann, this paper explores the distinction between individual and collective memory, with the aim of shedding light on the complex relationship of the two contrasting yet mutually complementing mnemonic aspects in Kazuo Ishiguro’s The Buried Giant. Interestingly enough, in his latest novel Ishiguro decided to approach memory from the perspective of its inevitable counterpart, i.e. forgetfulness. The objective of this paper is to highlight that forgetfulness, for all its seeming mental salubrity, does not have the same healing effect at the individual and collective level.

By the 10th century Serbian law recognized the following ways of dispute resolution: revenge and appeasement, and it may be indirectly proved that there was a system of compensation. As punishments, there was banishment into exile, blinding and a death sentence. Since revenge, appeasement and compensation system appear in the pre-state period, while the death penalty has its roots in the blood feud, that indicates they are all of local origin. A question remains about the origin of banishment and blinding a fallen ruler, that is, a rival to the throne. In the first half of the 9th century the Byzantine Empire managed to reinstate its power over the Adriatic Sea, to impose itself over the Serbian states, to Christianise them and to legalise ruling families in the Serbian lands. Suffice to say that in 869 the Serbian states fight wars on the Byzantine side. Origin of influences on the ways of the punishment we seek in Byzantium, or better still, in its legal practice. It has been found that Byzantium used to send their conquered rivals to the throne into exile, punishing them by blinding them, so we draw a conclusion that in the matter of punishment, i.e. in the customary law, it exercised its influence on Serbia.