Abstract This article explores the concept of ethical unforgiveness as a legitimate and morally serious stance, drawing on my theorization of unforgiveness as a form of principled dissent. In conversation with Vladimir Jankélévitch’s nuanced reflections in Le pardon, I clarify the ethical boundaries of forgiveness and argue for the necessity of an alternative moral language when forgiveness becomes complicit with injustice. By juxtaposing the fragility and grace of Jankélévitch’s conditional forgiveness with my concept of ethical unforgiveness, I offer a framework for understanding refusal not as retaliation or ressentiment but as fidelity to memory, justice and the ethical weight of the irreparable. I propose a counter-genealogy of forgiveness rooted in a critical ethics of resistance, dignity, and truth-telling. The expanded analysis situates unforgiveness not as an anomaly, but as a coherent moral practice with philosophical depth and political relevance.

Introduction

In dominant moral discourses—whether in transitional justice frameworks, clinical psychology, theology, or political reconciliation efforts—forgiveness is often elevated to the status of a normative ideal. It is framed as the hallmark of emotional maturity, a sign of moral transcendence, and an essential step toward healing and social repair. From Desmond Tutu’s (1999) vision of national forgiveness in No Future Without Forgiveness to countless therapeutic models that treat forgiveness as a clinical outcome, the imperative to forgive has permeated not only personal relationships but also collective processes of recovery. Within this prevailing ethical imagination, those who withhold forgiveness may be seen as emotionally stuck, spiritually immature, or morally deficient.

In this article, I want to challenge that paradigm. I propose and defend a concept I have previously articulated as ethical unforgiveness—a principled, reasoned, and non-retributive refusal to forgive when forgiveness would entail complicity in injustice or erasure of historical harm. Ethical unforgiveness is not a failure of virtue, but rather an alternative mode of moral clarity. It insists on the right to remain unreconciled, primarily when the pressures to forgive serve to neutralize suffering or uphold unjust power dynamics.

In advancing this argument, I situate my position in sustained dialogue with the work of Vladimir Jankélévitch, whose seminal text, Le pardon (1967), offers one of the most philosophically nuanced accounts of forgiveness in the twentieth century. Jankélévitch defends forgiveness as a fragile, generous act—but one that must not be extended to unrepentant perpetrators or in response to radical evil. In the wake of the Holocaust, he cautions against “the premature pacification of memory,” warning that forgiveness, when improperly granted, can function as a betrayal of the dead (Jankélévitch, 1967/2005). While I share his conviction that specific harms rupture the ethical ground on which forgiveness can stand, I depart from his framework by affirming the moral value of refusal itself—not as tragic necessity, but as ethical resistance.

Ethical unforgiveness, as I will argue, is not merely a reaction to unforgivable acts. It is a conscious withholding rooted in memory, justice, and fidelity to those who have suffered irreparably. It resists being pathologized, privatized, or instrumentalized. Drawing on my previous work on Unforgiveness (Lozano, 2018), as well as broader philosophical engagements with trauma, affect, and justice, I explore how the refusal to forgive can be theorized as a meaningful and necessary stance—particularly in contexts where the imperative to forgive serves hegemonic ends.

This article proceeds in four parts. First, I examine Jankélévitch’s theory of forgiveness, attending to his emphasis on grace, remorse, and moral gravity. Second, I elaborate on my theory of ethical unforgiveness, situating it within a framework of critical moral dissent. Third, I examine the roles of memory, irreparability, and narrative refusal in both positions, highlighting how remembrance operates differently in forgiveness and its withholding. Finally, I offer a counter-genealogy of forgiveness that challenges its universalization and proposes unforgiveness as an ethical and political stance in its own right.

Throughout, my goal is not to reject forgiveness per se but to reframe the moral landscape in which it operates. Ethical unforgiveness is not the negation of ethics but its reconfiguration. It is an act of fidelity—fidelity to memory, to the unspeakable nature of some harms, and to the autonomy of survivors who refuse to be reconciled for the sake of others’ comfort.

I. Jankélévitch and the Moral Fragility of Forgiveness

Vladimir Jankélévitch’s reflections on forgiveness in Le pardon (1967/2005) present a vision of forgiveness that is deeply attuned to the ethical stakes of memory, remorse, and irreparability. He regards forgiveness as a fragile miracle, a gratuitous act that can never be demanded and never fully justified by logic. “Forgiveness,” he writes, “is a miracle of the moral order; it occurs where it should not be able to occur” (p. 18). For Jankélévitch, forgiveness is not something one can expect or calculate—it interrupts the regular order of ethics as a gratuitous gesture that goes beyond justice. However, this act is never morally neutral. Its power lies precisely in its rarity, in the grace it extends to the other who has erred but who also seeks to make amends.

Crucially, Jankélévitch insists that forgiveness must be conditioned by repentance. Without a sincere acknowledgment of wrongdoing, forgiveness not only loses its meaning but becomes an offence against justice. “We can forgive a repentant person,” he states plainly, “but we cannot forgive an unrepentant monster” (Jankélévitch, 1967/2005, p. 22). This position finds its most poignant articulation in his reflections on the Holocaust, a trauma that, for him, rendered forgiveness not just difficult but ethically inadmissible. Forgiving the Nazis, in his view, would be tantamount to forgetting the unthinkable. “There are crimes so grave that they silence even the possibility of forgiveness,” he writes, “because to forgive them would be to betray the dead” (p. 28).

In this sense, Jankélévitch does not offer a universal ethic of forgiveness. Instead, he presents forgiveness as a contingent, morally charged possibility—noble when sincere but perverse when misapplied. He preserves the sacredness of forgiveness by limiting its scope, insisting that it must not be reduced to political ritual or moral duty. He is particularly wary of institutionalized forgiveness, which he sees as undermining the personal, affective, and moral work that authentic pardon requires. “Forgiveness cannot be legislated,” he warns, “nor can it be collectivized; it can only be whispered by the heart of a single person” (p. 30).

My theory of ethical unforgiveness shares with Jankélévitch this deep concern for the ethical gravity of forgiveness. I agree that forgiveness loses its moral force when it is imposed as an obligation or reduced to a mere procedural reconciliation. Like him, I reject the commodification of forgiveness that occurs when it is instrumentalized to achieve closure or social harmony at the cost of truth. However, I part ways with Jankélévitch in his treatment of unforgiveness as merely the limit of forgiveness—a sorrowful acknowledgment that forgiveness is sometimes impossible but not something to be affirmed in its own right.

Where Jankélévitch maintains a tragic tone regarding the limits of forgiveness, I argue that the refusal to forgive can itself be a form of ethical action—a stance grounded not in bitterness or vengeance but in justice, memory, and political resistance. Ethical unforgiveness is not simply a passive impossibility; it is an active decision to refuse reconciliation when reconciliation would betray the integrity of the self or the memory of others. In this sense, I reposition unforgiveness from the margin of ethical discourse to its center, offering it as a coherent, deliberate, and, at times, necessary moral act.

This divergence is crucial. Jankélévitch mourns the impossibility of forgiving the Nazis; I argue that such impossibility should be celebrated as an expression of moral clarity. To forgive in such contexts would not be noble but complicit. My concern is that by portraying unforgiveness solely as a tragic necessity, we risk denying survivors their moral agency. We risk overlooking the ethical depth of those who say no—not because they are incapable of forgiving, but because they recognize that to forgive would be to lie.

Ethical unforgiveness, therefore, builds on Jankélévitch’s insight that not all can or should be forgiven, but it advances this position by giving ethical form to the refusal itself. It insists that such refusal is not a failure to transcend but a fidelity to what must never be transcended. Forgiveness, in this light, is not the highest ethical response—it is one possible response among others and not always the most just.

II. Ethical Unforgiveness: A Counter-Concept

My concept of ethical unforgiveness arises from a sustained engagement with the philosophical, political, and psychological consequences of forgiveness as it has been canonized in dominant moral discourse. Forgiveness is often treated as a telos—as the endpoint of healing, the highest moral gesture one can offer after harm, and a universal imperative that transcends time, context, and power. However, this framing erases the conditions under which forgiveness is demanded, often from survivors of profound violence. It conceals the asymmetries of power that structure expectations of pardon and place the moral burden on those already injured. Against this backdrop, I have argued for a theory of ethical unforgiveness: a refusal not rooted in anger but in a clear-eyed recognition that forgiveness, when rendered obligatory, loses its ethical meaning.

Ethical unforgiveness is not retribution. It is not the mirror image of vengeance or a failure to regulate resentment. Instead, it is a principled withholding grounded in the recognition that some harms—especially those rooted in structural injustice, historical oppression, and systemic violence—should not be closed with pardon. It is a stance that protects the moral autonomy of the survivor and challenges the narrative closure that reconciliation so often seeks to impose.

In my earlier work, I defined ethical unforgiveness as “a non-retributive moral stance for direct and indirect survivors to respond to harm and wrongdoing when forgiveness is not an alternative for them” (Lozano, 2022a, p. 6). This refusal is intentional. It emerges not from the absence of compassion but from the presence of moral clarity. It resists being pathologized by psychological models that treat forgiveness as necessary for well-being, and it disrupts political models that demand forgiveness in the service of national healing or transitional legitimacy.

Here, Jankélévitch’s reflections prove generative, even if they stop short of fully affirming the position I advocate. His insistence that forgiveness must be conditional—based on sincere repentance and moral transformation—offers a partial bulwark against the uncritical universalization of forgiveness. He draws a sharp ethical line around what he calls le pardon, a line that some harms must never cross. “There are crimes,” he writes, “that put the moral world itself into question. To forgive them would not be generosity, but treason” (Jankélévitch, 1967/2005, p. 28).

However, Jankélévitch frames this limit in a tragic register. He laments the fact that forgiveness must be withheld in some cases. He regards this withholding as a moral necessity, yes—but not as a value in itself. Forgiveness remains the ideal, the telos, even if it is not always possible. The inability to forgive radical evil, for Jankélévitch, is the failure of the moral order to hold. However, in this stance I disagree. My work reframes this so-called failure as a strength. Ethical unforgiveness is not a lament; it is a stance. It does not grieve its inability to forgive; it affirms its refusal as morally justified and politically necessary. This refusal becomes even more urgent in contexts where forgiveness is weaponized—used to legitimize oppressive institutions, erase histories of violence, or coerce reconciliation in the name of peace.

Forgiveness, in such contexts, becomes a tool of closure. Ethical unforgiveness intervenes precisely to interrupt that closure. It leaves the wound open not out of cruelty but out of fidelity to its gravity. It refuses to heal when healing is prescribed as forgetting. It refuses moral repair when repair is used to deny the depth of destruction.

Where Jankélévitch limits forgiveness in the name of gravity, I limit it in the name of resistance. I understand the withholding of forgiveness as a political gesture, one that affirms the survivor’s agency in refusing to normalize what cannot be normalized. Ethical unforgiveness functions not only as a personal boundary but also as a public statement: that some acts destroy the moral world so thoroughly that to forgive them would be to consent to their terms.

This position does not preclude compassion, care, or future-oriented responsibility. However, it resists the subsumption of these virtues into a single narrative of pardon. In resisting that narrative, ethical unforgiveness proposes a counter-ethics—one that dignifies refusal and insists that silence, withholding, and even rupture can be ethical responses to harm.

III. Memory, Irreparability, and the Ethics of Refusal

If forgiveness is, as Jankélévitch (1967/2005) claims, a miracle that cannot be forced or summoned, then memory is its moral counterweight—a reminder of what forgiveness must never efface. He writes, “To forgive everything is to remember nothing” (p. 35), cautioning against the kind of pardon that functions as erasure. For him, remembrance serves as a guardrail, preventing forgiveness from devolving into moral amnesia. In the shadow of historical atrocities like the Holocaust, he insists that the ethical obligation to remember exceeds any imperative to reconcile.

My position builds upon this insight yet reorients its ethical force. I understand memory not only as a barrier to inappropriate forgiveness but also as the very ground of ethical unforgiveness. It is not just that we must remember what happened; we must also refuse to grant pardon when such a gesture would falsify the meaning of that memory. Ethical unforgiveness is, at its core, an ethic of remembrance—a refusal to allow suffering to be folded too neatly into a redemptive arc.

In many transitional justice contexts, memory is publicly acknowledged but then quickly subordinated to the project of national healing. Victims are encouraged to share their stories, but only as a prelude to reconciliation. Their pain is instrumentalized—rendered legible for closure, unity, or future peace. In this moral economy, forgiveness becomes the price of recognition. However, recognition that requires forgiveness is not recognition at all; it is conditional legitimation. Ethical unforgiveness insists that memory be allowed to persist in its fullness without being sacrificed on the altar of collective comfort.

Jankélévitch gestures toward this danger but stops short of endorsing the ethical value of refusal. He is wary of institutionalizing forgiveness, but he still holds out hope for its moral beauty. I, on the other hand, argue that the insistence on moral beauty can become ethically perverse when it compels survivors to suppress their anger to offer pardon for the sake of appearing virtuous. In Unforgiveness (Lozano, 2018), I refer to this as the “dorsal wound” of moral coercion—a wound reopened each time forgiveness is demanded as a sign of moral health.

To forgive in such contexts is not merely generous; it may be violent. It may require the survivor to deny the gravity of their experience in order to satisfy a communal fantasy of healing. Ethical unforgiveness resists this. It protects the wound not to keep it festering but because the wound bears witness to something that must not be smoothed over. It insists that some memories—especially those that implicate systems of power—are ethically irreconcilable.

The concept of irreparability is central to this discussion. Jankélévitch acknowledges that some harms are so grave they tear at the very fabric of the moral world. He calls these acts impardonnables—unforgivable not because we are too weak to forgive but because the crimes themselves rupture the logic that makes forgiveness intelligible. “There are evils so total,” he writes, “that they elude all reconciliation, all moral economy” (Jankélévitch, 1967/2005, p. 41). However, even as he affirms this rupture, he mourns it.

I propose that we do not need to mourn irreparability. Instead, we must confront it directly. Ethical unforgiveness is one way of doing so. It is a mode of fidelity—to those who suffered, to the structural conditions that enabled their suffering, and to the limits of what can be ethically repaired. It recognizes that specific histories cannot be folded back into the present through narrative integration. Instead, they remain out of joint—what Derrida (1994) might call hauntological—insisting on their unresolved presence.

Forgiveness, in many ethical frameworks, seeks to restore a moral balance. Ethical unforgiveness resists this drive. It argues that, in some cases, the imbalance must remain. To insist on balance is to risk denying the singularity of what occurred. The asymmetry of suffering cannot be undone, and to pretend otherwise is not only false but dangerous. Ethical unforgiveness affirms this asymmetry. It allows memory to retain its jagged edge. It affirms the ethical value of rupture, refusing to let healing become another name for forgetting.

IV. Toward a Counter-Genealogy of Forgiveness

The final task of this article is to offer a counter-genealogy of forgiveness. This account challenges the moral, theological, and political assumptions that have elevated forgiveness into a universal virtue. A genealogy, in the Foucauldian sense, reveals not the origin of a concept in purity but its sedimentation within relations of power. Forgiveness, as it is commonly invoked today, has a history. It is not simply an ethical good; it is a moral technology—a dispositif—that has been mobilized to resolve conflicts, stabilize institutions, and manage the emotional labour of survivors. My aim is not to deny the value of forgiveness in every case but to interrogate the way it has become hegemonic: assumed, expected, and required.

Jankélévitch gestures toward this problem when he writes, “Forgiveness must remain exceptional; it must not be transformed into an institution or an ideology” (1967/2005, p. 44). He worries that forgiveness, once codified, risks becoming performative and hollow. While he frames this concern as a caution, I take it as a call to action. The institutionalization of forgiveness—from truth commissions to carceral reform to public apologies—demands a philosophical response that can account for the survivor’s right to refuse. This is where ethical unforgiveness intervenes.

A counter-genealogy begins by asking: Who does forgiveness serve? In whose interest is reconciliation invoked? What harms are obscured when survivors are compelled to move on? When forgiveness becomes normative, it often silences those who cannot or will not forgive—not because they are vengeful, but because they understand that some acts rupture the very grounds of moral repair. These survivors are often treated as pathological, unwell, or “not ready” to forgive rather than as ethical subjects making difficult but coherent choices. Ethical unforgiveness challenges this narrative. It affirms that refusal can be just as moral as reconciliation, and often more so.

In Unforgiveness (Lozano, 2018), I argue that forgiveness has been co-opted by dominant discourses that conflate healing with pardon. Survivors are encouraged—or coerced—to forgive not for their own sake but for the sake of social order. This is particularly evident in postcolonial and transitional justice contexts, where victims of state violence are expected to endorse reconciliation projects that often fail to deliver structural change. In such contexts, forgiveness becomes a tool of governance, a means of pacification rather than transformation.

Ethical unforgiveness resists this. It refuses to allow forgiveness to be universalized, instrumentalized, or fetishized. Instead, it demands an ethics of refusal—ethics that does not center the redemptive arc but instead honours the fracture, the discontinuity, and the unresolved. It is in this spirit that I advance a counter-genealogy of forgiveness: one that includes silence, interruption, and withdrawal as meaningful responses to harm.

Jankélévitch’s thought provides a crucial bridge here. While he does not develop a full-fledged alternative to the forgiveness imperative, he preserves the sacredness of forgiveness precisely by withholding it in the face of atrocity. He recognizes that the power of forgiveness lies in its rarity, its extraordinariness. “The one who forgives forgives because they can; but they must also not forgive when to do so would betray justice” (Jankélévitch, 1967/2005, p. 45). This tension—between gift and gravity—is where my concept of ethical unforgiveness finds its strongest resonance with his.

However, I take one step further. I suggest that refusal can be more than a last resort; it can be a moral orientation in its own right. Ethical unforgiveness does not mourn the impossibility of pardon—it affirms it. It reclaims the power of saying no. In doing so, it opens up a space for what I call critical fidelity: a mode of being with the wound, not in endless suffering, but in active refusal to allow the harm to be morally neutralized.

This is what distinguishes ethical unforgiveness from nihilism or resentment. It is not the inability to forgive but the decision not to. It is not a wound that festers but one that speaks. It testifies to the irreparable, and in doing so, it refuses to let the world forget. That refusal is not the end of ethics—it is its beginning.

Conclusion

To withhold forgiveness is often construed as a failure—of moral courage, of emotional maturity, of spiritual generosity. However, as I have argued throughout this article, ethical unforgiveness must be reclaimed as a coherent and principled moral stance. It is a refusal that honours the depth of harm, the irreparability of loss, and the dignity of survivors who choose not to participate in a moral economy that rewards forgetting. In dialogue with Vladimir Jankélévitch’s ethically profound and philosophically rich reflections in Le pardon (1967/2005), I have sought to both affirm and extend the space he opens up for refusal.

Jankélévitch taught us that forgiveness is neither automatic nor infinite. He reminded us that forgiveness must be rare to preserve its moral weight and that some crimes rupture the very fabric of the ethical world. However, while he approaches these ruptures with reverent sorrow, I argue that we must also approach them with ethical defiance. Refusal, in the form of ethical unforgiveness, is not the abandonment of ethics—it is its intensification. It is a way of saying that some wounds are too deep to close, some memories too vital to release, some harms too grave to neutralize through pardon.

This stance is not about seeking revenge nor about harbouring resentment. It is about fidelity—to memory, to justice, and to the survivors who refuse to be morally managed by the very systems that harmed them. It is about resisting the pressure to reconcile when reconciliation would mean erasure. It is about recognizing that not all healing looks like forgiveness—and that sometimes the most ethical act is to hold open the wound, to name the irreparable, and to decline the invitation to absolve.

In proposing a counter-genealogy of forgiveness, I am not arguing against all forms of pardon. Instead, I argue against its universalization, specifically its deployment as a moral expectation or political strategy. Ethical unforgiveness is a practice of resistance, a reclamation of voice, and a disruption of closure. It is a call to remain with the trouble, not out of despair, but out of care—for the past, for the truth, and for the radical possibility that refusing to forgive might be, in certain moments, the most ethical act of all.

References

Derrida, J. (1994). *Specters of Marx: The state of the debt, the work of mourning and the new international*. Routledge.

Jankélévitch, V. (2005). *Forgiveness* (A. Sherman, Trans.). University of Chicago Press. (Original work published 1967)

Lozano, H. (2018). Unforgiveness: An alternative space for people who cannot forgive Master’s thesis, Simon Fraser University). Summit. https://summit.sfu.ca/item/35633

Lozano, H. (2022). Unforgiveness: An alternative space for people who cannot forgive. *Journal of Educational Controversy, 13*(1). https://cedar.wwu.edu/jec/vol13/iss1/12

Tutu, D. (1999). *No future without forgiveness*. Doubleday.

Hollman Lozano
Simon Fraser University

Resumen

Este artículo distingue entre el concepto de a-perdón, que he elaborado en mis trabajos anteriores, y el no-perdón, entendido como una negativa sin marco crítico. Mientras él no-perdón puede operar aún dentro de la lógica del perdón, el a-perdón cuestiona la estructura misma que impone el perdón como deber ético. A partir de un marco filosófico que articula voces como Derrida, Nietzsche, Rancière y Kohl, propongo que el a-perdón es una forma activa de agencia moral, especialmente relevante en contextos de injusticia estructural.

1. Introducción

El discurso del perdón ha sido ampliamente canonizado en la ética contemporánea como una virtud reparadora, deseable y universalmente aplicable. En marcos de justicia transicional, teología moral, psicología del trauma e incluso educación moral, el perdón se ofrece no solo como una opción, sino como una expectativa normativa: un signo de madurez, salud psíquica, o disposición cívica. La expectativa dentro de ese proceso de canonización es el perdón, y cuando este no se lleva a cabo, quien no responde al canon, tiende a ser de falta. Frente a esta hegemonía discursiva, el presente artículo parte de una posición crítica que he venido elaborando en diversos trabajos (Lozano, 2018; 2020; 2022): el a-perdón, entendido no como la simple negativa a perdonar, sino como la suspensión del marco normativo que convierte el perdón en un imperativo ético universal.

Este artículo desarrolla con mayor profundidad la distinción entre el no-perdón—entendido como rechazo dentro del marco del perdón—y el a-perdón—una posición ético-política que desactiva el marco mismo. Para ello, movilizo un aparato teórico que incluye, entre otros, a Jacques Derrida, Jacques Rancière, Friedrich Nietzsche y Herbert Kohl buscando expandir el horizonte conceptual del trabajo publicado hasta ahora en relación con el tema del perdón. Con relación a los autores mencionados, cada uno contribuye a la desnaturalización del perdón desde distintas entradas: Derrida desde la imposibilidad estructural del perdón como cálculo; Rancière desde una política de la interrupción y la redistribución del decir; Nietzsche desde la genealogía de la moral como dispositivo de culpa y domesticación; y Kohl desde una pedagogía de la negativa como forma de resistencia epistemológica.

El concepto de a-perdón surge así como una crítica a la reconciliación entendida como rendimiento ético por parte de las víctimas. Sin embargo, esta crítica no se limita a mostrar las limitaciones del perdón en contextos de daño irreparable, sino que problematiza el hecho de que dicho perdón sea demandado, institucionalizado, e incluso celebrado como índice de avance civilizatorio. Desde esta perspectiva, el a-perdón se convierte en una figura ética y política de interrupción, una forma de afirmar que no todo debe ser reconciliado, que no todo puede ser narrado desde la lógica del cierre, y que el dolor sostenido también puede ser una forma de justicia. El concepto de a-perdón busca en ese orden de ideas constituir alternativas a las narrativas hegemónicas del perdón y la reconciliación que han hecho carrera.

Herbert Kohl, en su ensayo I Won’t Learn From You (1991), ofrece un punto de partida esencial para esta argumentación: hay momentos en los que la negativa a aprender, a participar o a otorgar lo que se espera de uno, no es fracaso moral sino crítica situada. Así como el estudiante que “no aprende” lo que lo degrada, el sobreviviente que “no perdona” lo que lo niega no está fallando en su ética, sino afirmando otra. Esta “maladaptación creativa”, como la llama Kohl, es una práctica de agencia epistémica. El a-perdón se ubica exactamente ahí: como una forma de negativa que no rehúye del dolor, sino que se niega a convertirlo en mercancía redentora.

En esta elaboración, no se trata simplemente de añadir una categoría más al repertorio de respuestas posibles al daño. El a-perdón propone reconfigurar el terreno ético-político mismo donde se construye la noción de lo que cuenta como virtud. En esta primera sección, establezco los parámetros críticos de esta tarea. En las siguientes, desarrollaré con mayor precisión las distinciones clave, los fundamentos filosóficos del a-perdón, y las condiciones necesarias para que esta ética negativa pueda sostenerse sin ser subsumida ni excluida por el aparato reconciliador.

2. El no-perdón como reacción dentro del marco moral del perdón

El no-perdón, tal como ha sido discutido en la literatura filosófica y psicológica, suele entenderse como un acto de negativa dentro de una economía moral establecida: la de la ofensa, el arrepentimiento y la restitución. Es decir, no se cuestiona el marco mismo del perdón como una forma válida de responder al daño, sino que se decide —por razones válidas— no otorgarlo. Esta posición, aunque poderosa en ciertos contextos, permanece dentro de los límites discursivos del perdón mismo. La víctima retiene su lugar como sujeto ético que puede —si lo considera justo— perdonar o no. Esta agencia es valiosa, pero está inscrita en una estructura que no se pone en cuestión, y al jugar dentro de ese marco de referencia, amplifica esa binariedad.

Desde esta perspectiva, el no-perdón puede ser leído como un acto legítimo de resistencia —especialmente cuando hay impunidad o negación— pero también corre el riesgo de ser asimilado dentro del binarismo reconciliador, como “el otro polo” que eventualmente será superado. En contextos de violencia estructural, como los que atraviesan muchas comunidades racializadas, colonizadas o desplazadas, este binarismo puede funcionar como lo que Foucault llamaría una forma de gubernamentalidad moral: un modo de canalizar el sufrimiento hacia formas previamente legitimadas de expresión. Es decir, existe ya una dirección, un camino por el que debe transitar la persona que al ubicarse mas cercana al no-perdón, debe recorrer para llegar al fin ultimo del perdón.

En términos genealógicos, esta moral del perdón puede rastrearse —como lo hace Nietzsche— hasta un sistema de intercambio de deudas, donde el perdón aparece como el acto magnánimo que anula el saldo negativo. Pero como Nietzsche advierte en La genealogía de la moral (1887), el problema no es el acto mismo del perdón, sino la interiorización de la culpa como estructura de obediencia. El no-perdón, en este sentido, puede ser una interrupción necesaria, pero si no problematiza la lógica de fondo —la de la deuda, la expiación y la redención— corre el riesgo de ser capturado por la misma matriz moral que pretende suspender.

Más aún, la psicología del perdón ha contribuido a consolidar esta estructura binaria. Autores como Worthington (2006) o Enright y Fitzgibbons (2000) presentan el perdón como una herramienta casi universal de salud emocional, asociando el no-perdón con disfunción, falta de bienestar o incluso patologías afectivas. En este marco, la negativa a perdonar es vista como una anomalía que debe ser corregida, no como una posibilidad ética o política. Aquí, nuevamente, el no-perdón es tolerado solo como etapa provisional en un proceso hacia el “desarrollo personal” que culmina en el perdón.

Sin embargo, como argumenta Rancière en El desacuerdo (1995), la política comienza precisamente cuando se desestabilizan las formas instituidas de lo decible y lo visible. Aplicado al contexto del perdón, esto significa que la política del no-perdón no reside solo en su contenido (la negativa), sino en su capacidad de revelar la arbitrariedad del marco que lo contiene. Cuando alguien dice “no te perdono”, puede estar afirmando no solo su dolor, sino también su intolerancia hacia el sistema que espera su rendición afectiva como prueba de virtud.

En mi trabajo anterior he argumentado que, en ausencia de un marco crítico como el del a-perdón, el no-perdón corre el riesgo de ser interpretado como un simple impasse: un rechazo que espera resolución. Es por ello que resulta fundamental diferenciarlo del a-perdón, que no rechaza simplemente la oferta del perdón, sino que interrumpe la economía moral que lo convierte en exigencia universal (Lozano, 2020).

Dicho de otro modo: mientras el no-perdón puede decir “no ahora, porque no hay justicia”, el a-perdón dice “no porque este lenguaje mismo no sirve para nombrar lo que ocurrió”. Esta diferencia, aunque sutil, marca una ruptura profunda entre lo reactivo y lo fundacional. El no-perdón, sin duda, tiene un lugar en el repertorio ético de la resistencia. Pero es el a-perdón el que se atreve a desinstalar el dispositivo moral entero.

3. El a-perdón como gesto ético de ruptura

El a-perdón, como lo propongo en mi trabajo, no se limita a rechazar el acto del perdón, ni a interrumpir su cumplimiento en espera de justicia. Su radicalidad reside en que desactiva el marco normativo que convierte el perdón en una expectativa moral, y por tanto, en una tecnología de sujeción ética. Se trata de una operación que no solo suspende la acción del perdonar, sino que desconfía del lenguaje mismo en que el perdón opera. En este sentido, el a-perdón es una postura que no se limita a decidir no otorgar algo, sino que pone en cuestión el hecho de que “ese algo” —el perdón— deba o pueda ser demandado.

Inspirado por Jacques Derrida, quien en On Cosmopolitanism and Forgiveness (2001) problematiza el perdón como una figura imposible y paradójica —“solo puede haber perdón donde hay lo imperdonable”—, el a-perdón que propongo asume esa imposibilidad no como obstáculo, sino como posibilidad ética de pensar más allá del cálculo moral. Para Derrida, el perdón que se ofrece como respuesta condicional —si te arrepientes, si reparas, si reconoces— deja de ser perdón y se convierte en transacción. En esta lógica, el perdón es domesticado, funcionalizado, convertido en parte de la maquinaria moral del Estado o del aparato terapéutico.

El a-perdón acoge esta imposibilidad como fundamento negativo de una ética afirmativa: la afirmación de que hay experiencias —violaciones, genocidios, desapariciones forzadas— que no pueden ser resueltas dentro del marco de la virtud reconciliadora. No se trata de nihilismo ni de venganza. Se trata de una decisión de no traducir el dolor en el lenguaje del cierre institucional.

Este acto, más que ético en el sentido tradicional, es estético-político. Como argumenta Jacques Rancière (1999), los verdaderos gestos políticos no son aquellos que negocian con el consenso, sino aquellos que reconfiguran el campo mismo de lo visible y lo decible, redistribuyendo el lugar desde donde se puede hablar, doler o resistir. El a-perdón cumple esta función: permite que voces que no encajan en el “guion reconciliador” no sean clasificadas como disfuncionales, sino como testimonios de otra racionalidad política —una que no cierra, que no redime, pero que tampoco desaparece.

A diferencia del no-perdón, que sigue operando dentro del código semántico de la deuda (perdonar/no perdonar), el a-perdón rompe esa economía. Y aquí Nietzsche resulta clave. En La genealogía de la moral (1887), Nietzsche rastrea cómo la moral occidental ha sido edificada sobre una lógica de deuda-culpa: quien hiere debe compensar, y quien ha sido herido debe, idealmente, perdonar. El resultado es una domesticación de los afectos, un sometimiento del cuerpo doliente al orden de la virtud impuesta. El a-perdón, desde esta genealogía, se presenta como una revuelta contra la moral del débito, no solo por parte del perpetrador, sino también por parte de la víctima, que se niega a ocupar el lugar del juez magnánimo.

En ese orden de ideas, en mi tesis doctoral (Negative Emotions as a Sense of Injustice, 2022), argumento que los afectos negativos —el enojo, el rencor, el duelo no resuelto— son formas epistémicas de justicia. El a-perdón surge, así como el espacio donde esos afectos no deben ser superados para ser escuchados, sino sostenidos como prueba de que algo persiste, que algo aún exige. Este espacio, sin embargo, no existe automáticamente, tiene que ser construido, sostenido, defendido, precisamente por quienes sienten la necesidad de vehicular esa alternative. En este sentido, el a-perdón también es un proyecto político: exige condiciones materiales y simbólicas donde la no-reconciliación no implique exclusión. De ahí la necesidad de lo que llamo heterotopías del a-perdón, lugares donde la negativa no solo sea tolerada, sino que forme parte legítima del relato de lo vivido y lo por venir. Pero sobre esto volveré más adelante. Por ahora, basta decir que el a-perdón no busca destruir el mundo moral, sino liberarlo de sus automatismos redentores. En lugar de acelerar la sanación, detiene el reloj y pregunta: ¿quién lo puso a andar?, ¿quién se beneficia de que sanemos rápido?, ¿qué estamos autorizados a recordar? ¿qué dolores cuentan, que dolores no?

4. Críticas éticas al perdón como imperativo

El núcleo de mi crítica al perdón no es simplemente que, en algunos contextos, se torna inapropiado. Es más radical: cuando el perdón es convertido en deber, se convierte en una forma de violencia moral institucionalizada. Lo que en otros tiempos fue un acto extraordinario, voluntario y hasta supererogatorio —perdonar— se transforma hoy en exigencia normativa, tanto en el ámbito político como en el psicológico. Esta mutación del perdón, de don gratuito a deuda moral, es lo que el a-perdón busca interrumpir.

En ese sentido, son autores como Everett Worthington y Robert Enright, algunas de las figuras centrales de la psicología del perdón, quienes han contribuido a consolidar esta transformación. Para Worthington (2006), el perdón es una estrategia terapéutica asociada a beneficios medibles: reducción del estrés, mejora de relaciones, bienestar emocional. Enright y Fitzgibbons (2000) sin embargo, van más allá: pues definen protocolos de intervención que “enseñan” a perdonar como una forma de autorregulación emocional. Sin negar la utilidad de estos enfoques en ciertos casos, lo que resulta éticamente problemático es su totalización y prescripción como norma universal.

Esta perspectiva psicologizante hace dos cosas: (1) privatiza el daño, haciendo del sufrimiento una cuestión de gestión emocional más que de justicia estructural; y (2) patologiza la persistencia afectiva, convirtiendo el duelo prolongado, la rabia o la negativa a perdonar en indicadores de rigidez o disfunción. La víctima que no perdona es leída como emocionalmente inmadura, espiritualmente estancada o clínicamente “no resuelta”. Este discurso, que en apariencia es neutral y científico, funciona en la práctica como un mecanismo de corrección emocional, alineado con una ética del cierre, que busca imponerse sobre la voluntad del individuo que no encuentra en las posibilidades que pudiese ofrecer el discurso del perdón una respuesta.

Sin embargo, mi posición es opuesta. Como sostengo en Unforgiveness: An Alternative Space (Lozano, 2018) y en Negative Emotions as a Sense of Injustice (Lozano, 2022), los afectos que se resisten al perdón no son errores a corregir, sino formas epistémicamente válidas de respuesta al daño irreparable. No toda rabia es destructiva. No todo duelo es patológico. No toda negativa es falta de voluntad. Muchas veces, la insistencia emocional es el único gesto ético posible ante la imposición del perdón, la reconciliación, y a veces incluso, la posibilidad del olvido en el horizonte epistémico.

Desde esta perspectiva, retomo a Nietzsche, quien en La genealogía de la moral expone cómo la moral de la culpa —deudor y acreedor— forma sujetos obedientes. En ese mismo registro, el perdón institucionalizado produce un sujeto moral funcional, que ha metabolizado su dolor y está listo para volver a “participar en la comunidad” reconciliada. El perdón, entonces, ya no es redención, sino rendimiento esperado, evidencia de sanación, señal de buena voluntad. La negativa se vuelve escándalo, incluso traición.

Derrida, con su lucidez sobre las paradojas del perdón, nos recuerda que el verdadero perdón es aquel que perdona lo imperdonable, sin cálculo ni reciprocidad. Pero esta concepción se vuelve impracticable en contextos donde el perdón ha sido estandarizado como práctica terapéutica, religiosa o pedagógica. Su valor disruptivo se pierde, absorbido por la industria del trauma y la maquinaria de la paz.

Aquí es donde el a-perdón reclama su lugar: no como negación rencorosa, sino como gesto de desobediencia ética ante un orden moral que exige a las víctimas convertirse en administradoras de su propio dolor. El a-perdón niega la pretensión de que toda herida pueda traducirse al lenguaje de la virtud. Rechaza la presuposición de que el cierre emocional es deseable, y se pregunta en cambio: ¿por qué el sistema necesita tanto que perdonemos? ¿A quién sirve nuestra reconciliación?

Es aquí donde entra Herbert Kohl con fuerza. En I Won’t Learn From You (1991), Kohl presenta a los estudiantes que se rehúsan a aprender como figuras de resistencia epistémica: no están fallando, sino eligiendo no participar en un sistema que los niega. De modo análogo, el a-perdón no es falta de virtud, sino una forma de aprendizaje crítico: una pedagogía de la interrupción frente a un sistema que convierte el perdón en condición de pertenencia, requerimiento exigido con antelación, demanda para pertenecer.

Finalmente, el a-perdón no propone un nuevo mandato: no dice “debes no perdonar”. Lo que afirma es el derecho ético a no reconciliarse, el derecho a sostener el dolor como forma de verdad, y el derecho a no ser expulsado del espacio político por negarse a cerrar una herida abierta que se sabe y siente abierta. Esta crítica, más que un rechazo del perdón en sí es un rechazo del mundo que exige perdón como costo de la readmisión moral, sobre todo luego de la experiencia de daño.

5. Alternativas éticas: memoria sin reconciliación

Una crítica sólida al perdón como imperativo moral debe ir acompañada de una propuesta afirmativa de mundo, de modos alternativos de sostener la subjetividad, la memoria y el duelo sin reconciliación. Esta sección explora precisamente eso: ¿qué formas de vida, qué marcos institucionales, qué lenguajes éticos son posibles cuando decidimos no cerrar, cuando el dolor no se transforma en perdón, y sin embargo persiste como fuente de verdad moral?

El a-perdón, en mi lectura, no es una política de la parálisis. Muy por el contrario, es una política de la insistencia, de la afirmación del daño no resuelto como horizonte ético legítimo. En ese sentido, propongo tres alternativas normativas que permiten pensar esa ética más allá del perdón: (a) una ética de la persistencia emocional; (b) una política del testimonio no reconciliado; y (c) la construcción de heterotopías del a-perdón.

a) Ética de la persistencia emocional

La moral dominante suele asociar virtud con superación: se nos enseña que sanar es dejar ir, y que perdonar es la cúspide del crecimiento moral. Esta idea no solo simplifica el trabajo emocional del duelo, sino que deslegitima toda forma de recuerdo que no conduzca al cierre. El a-perdón se opone a esa lógica. Reconoce que hay memorias que no deben ser apaciguadas, y que las emociones negativas —rabia, tristeza, recelo— no son fallos afectivos sino respuestas lúcidas al daño.

Como escribí en mi tesis doctoral (Lozano, 2022),

“El dolor no resuelto puede ser una forma de resistencia epistémica. Persistir en la rabia puede ser un modo de proteger el sentido de lo que ha sido negado.”

Esta ética no propone celebrar el sufrimiento, sino restituirle su valor cognitivo y político, y agencial. La emoción no reconciliada no es un residuo que debe ser limpiado para que la moral funcione, sino un registro activo de que algo permanece sin reparación.

b) Política del testimonio no reconciliado

Los discursos oficiales sobre el trauma y la memoria suelen exigir un testimonio narrativamente cerrado: la víctima que cuenta, llora, se conmueve, pero al final —idealmente— otorga perdón o encuentra paz. Este formato narrativo, repetido en comisiones de la verdad, procesos de justicia transicional y pedagogías públicas, es también una forma de guión disciplinario, como lo explore Verdoolage (2013) Lo que no se ajusta a esa progresión —el silencio, la ira, la ambivalencia— queda fuera del marco de escucha, y no es permitido dentro del horizonte de la episteme discursiva del perdón.

Desde la perspectiva del a-perdón, el testimonio no debe ser una performance de sanación, sino un acto de verdad sin promesa de cierre. Lo que se testifica no es solo lo ocurrido, sino el hecho mismo de que no ha sido resuelto ni puede serlo. En ese sentido, el testimonio no reconciliado no es una “versión incompleta”, sino una afirmación radical de que no todo trauma debe ser traducido al lenguaje de la reconciliación.

c) Heterotopías del a-perdón

Para que esta ética pueda sostenerse en el tiempo, no basta con una disposición subjetiva. Se requieren condiciones institucionales y comunitarias que permitan habitar la no-reconciliación sin exclusión. A este tipo de lugares —espacios ético-políticos que interrumpen el orden reconciliador sin salirse de él— los llamo heterotopías del a-perdón.

Inspirado por la noción de heterotopía de Michel Foucault, estos espacios no son utopías ni márgenes externos, sino lugares reales, insertos en el orden dominante, pero que operan contra su lógica. Una heterotopía del a-perdón podría ser:

• Un archivo de memoria que no busca “cerrar” el pasado sino sostener su herida como herida.
• Una práctica pedagógica donde quienes exploran el a-perdón no sean forzados a “superar” su historia, sino que encuentren lenguaje para sostener su diferencia.
• Un rito comunitario donde no se perdona, pero sí se nombra, se llora, se afirma.

Como escribí en Unforgiveness (2018):

“El espacio del no-perdón no debe ser solo privado. Debe haber un lugar donde se pueda insistir públicamente en que el daño no ha sido resuelto, y que esa insistencia no es obstáculo para la vida política, sino una de sus formas más altas.”

Estas heterotopías permiten una vida no reconciliada que no sea patologizada. Son zonas éticas de refugio, pero también de confrontación: confrontan el deseo institucional de cerrar el expediente moral.

En conjunto, estas tres dimensiones permiten articular una política del a-perdón que no se reduce al gesto individual de negar perdón, sino que construye las condiciones para sostener esa negativa como forma legítima de presencia ética y política. No se trata de eternizar el dolor, sino de no dejar que el deseo de clausura institucional lo elimine.

6. Conclusión

Este trabajo ha intentado mostrar que el perdón, lejos de ser un acto neutro o meramente personal, opera como una tecnología moral e institucional de cierre. Su conversión en expectativa normativa —en los campos de la psicología clínica, la ética pública y la justicia transicional— lo transforma en una herramienta de normalización del sufrimiento. En ese contexto, lo que aparece como virtud puede funcionar como exclusión. Lo que se presenta como sanación puede convertirse en silenciamiento.

Frente a ese orden reconciliador, el a-perdón que propongo no es una excepción ni una anomalía; es una afirmación radical del derecho a no cerrar. A diferencia del no-perdón, que se limita a rechazar el acto de perdonar, el a-perdón niega que el perdón deba ser el marco desde el cual se mida la virtud, la recuperación o la ciudadanía moral.

Este gesto no busca instalarse en la negación permanente, ni glorificar la herida. Se trata de una ética de la interrupción, que se atreve a pensar que hay daños que no pueden —ni deben— ser reconciliados. En lugar de patologizar esa persistencia afectiva, el a-perdón la afirma como señal de integridad moral. Como he argumentado a lo largo de este artículo, el a-perdón no cierra la puerta a la comunidad política: la redefine. Permite pensar una comunidad donde no se exige rendición emocional para pertenecer, donde no se expulsa al que recuerda, y donde la justicia no se mide en términos de olvido institucional.

Esta posición encuentra respaldo tanto en la crítica genealógica de Nietzsche, como en la filosofía del acontecimiento de Derrida, la política de la disrupción de Rancière, y la pedagogía de la desobediencia de Herbert Kohl. En todos estos pensadores hay una idea común: que lo real comienza cuando se rompe el marco que define lo que se espera de nosotros. El a-perdón es eso: una ruptura que no niega el mundo, pero sí la forma dominante en que se nos ha dicho que debemos habitarlo después del daño.

Por eso, más que una ética del “no”, el a-perdón es una ética de la persistencia. Es la insistencia en que el dolor no resuelto no es un déficit, sino una forma de conciencia. Es la afirmación de que la justicia no siempre se expresa en acuerdos, sino a veces en silencios densos, memorias que no se domestican, afectos que no se rinden. Y es, sobre todo, la exigencia de que existan espacios —heterotopías éticas y políticas— donde esa persistencia pueda sostenerse sin sanción.

En última instancia, el a-perdón no se opone a la reconciliación como posibilidad, sino a la reconciliación como obligación. Defiende el derecho de quienes han sido dañados a habitar sus heridas con dignidad, sin que el mundo les exija olvidar para considerarlos humanos. Y en ese derecho, afirma algo más que resistencia: afirma otra forma de mundo posible.

Referencias

Boon, S. Stackhouse, M. R. D., & Lozano, H. (2025). Reconsidering forgiveness and unforgiveness: A call for a more nuanced understanding. Social and Personality Compass, 19(4). https://doi.org/10.1111/spc3.70047

Derrida, J. (2001). On Cosmopolitanism and Forgiveness. Routledge.

Enright, R. D., & Fitzgibbons, R. P. (2000). Helping clients forgive: An empirical guide for resolving anger and restoring hope. American Psychological Association.

Exline, J. J., Baumeister, R. F., Bushman, B. J., Campbell, W. K., & Finkel, E. J. (2003). Too proud to let go: Narcissistic entitlement as a barrier to forgiveness. Journal of Personality and Social Psychology, 85(5), 894–908.

Kohl, H. R. (1991). I Won’t Learn from You: And Other Thoughts on Creative Maladjustment. The New Press.

Lozano, H. (2018). Unforgiveness: An alternative space for people who cannot forgive (Tesis de maestría). Simon Fraser University.

Lozano, H. (2020). A case for unforgiveness as a legitimate moral response to historical wrongs. Journal of Educational Controversy, 14(1). https://cedar.wwu.edu/jec/vol14/iss1/4/

Lozano, H. (2022). Negative emotions as a sense of injustice (Tesis doctoral). Simon Fraser University. https://summit.sfu.ca/item/21969

Rancière, J. (1999). Disagreement: Politics and Philosophy. University of Minnesota Press.

Verdoolaege, A. (2012). Representing Apartheid Trauma: The Archive of the Truth and Reconciliation Commission Victim Hearings. In Representations of Peace and Conflict (pp. 285-305). London: Palgrave Macmillan UK.

Worthington, E. L. Jr. (2006). Forgiveness and reconciliation: Theory and application. Brunner-Routledge.

Nietzsche, F. (1887/2006). On the Genealogy of Morals. Dover Publications.

As futile as new year resolutions are, one of my new year’s resolution is that I will go back to blogging in 2021. I used to do it weekly ten years ago or so when it was kind of a fashion, and almost everyone was also doing it. The one difference this time around is that I will not be focusing on current events, per se, but more on my thesis on negative emotions and giving updates, noting where I am at, that sort of thing. The process of writing and researching is incredibly lonely, so the hope is that another soul (someone, anyone!) will have a similar interest and or know a thing or two about what I am trying to do, and engage, reach out. Suffice it to say that the intent will be to write a weekly blog stating where I am and the general contours of where I should be going if I have any idea where that is, and roadblocks I am positive that there will be.  

These days I am working on anger. It seems like we all know what anger is, namely an emotion that is part of the basic emotions as defined by Ekman (1970), and yet the more one reads, the less clear it seems to become. There is a trend grounded on Artificial Intelligence that seems madly interested to prove one way or another that the theory of basic universal emotions is true so that their project will continue to take shape. And yet, the people who questioned the accuracy of such an assumption of universality back then, whose voice was somehow overshadowed by the basic emotions enthusiast, continue to resound. However, whether or not there are universal basic emotions is only tangentially related to my project. Ultimately, my concern about anger in particular and  “negative” emotions, in general, is about the possible role that they could have for emancipatory purposes in survivors who feel alienated by the reconciliatory industrial complex.

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InView TM Test Practice Workbook Gifted and Talented ~ InView TM Test Practice Workbook Gifted and Talented Test Editors on FREE shipping on qualifying offers The InView TM is an abovegradelevel test that is used by some school districts to screen gifted and talented students for advanced educational programs The InView TM measures the skills and abilities most directly related to academic success

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The InView™ Test Smarty Buddy Blog ~ The Smarty Buddy App was designed based on the types of questions a child might encounter on the Inview and similar gifted placement tests Smarty Buddy App The full version game features 3 grade levels 5 test topics and 3 levels of difficulty With over 670 questions to play this fun game can complement or replace any worksheet test preparation

▶▶ Read The Slingshot's Secret Books

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Date : 2018-07-11

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The Slingshots Secret ~ The Slingshots Secret tells the story of Sam Torweys hunt for oldfashioned adventure in the digital world It is a mystery like no other written for middle grade readers and the young at heart Ben Conlon wrote the book while teaching in Boston and used his experience to create a story that is like no other

The Slingshots Secret 9781979466547 ~ Stunning work from a first time author The Slingshots Secret is a reminder that in our increasingly busy and technologically cluttered lives true adventure is out there and waiting to be experienced Geared toward young adults but enjoyable for all ages the book provides a refreshing story of mystery friendship discovery and treasure

The Slingshots Secret by Benjamin Conlon Paperback ~ Benjamin Conlon grew up in New England and spent much of his childhood exploring the woods surrounding his hometown After college he started teaching elementary school He wrote The Slingshots Secret as a reminder that even in a world filled with technology adventure abounds

The Slingshots Secret by Benjamin Conlon ~ The Slingshots Secret book Read 14 reviews from the worlds largest community for readers It was without question a Torwey wants

Customer reviews The Slingshots Secret ~ Stunning work from a first time author The Slingshots Secret is a reminder that in our increasingly busy and technologically cluttered lives true adventure is out there and waiting to be experienced Geared toward young adults but enjoyable for all ages the book provides a refreshing story of mystery friendship discovery and treasure

The Slingshots Secret Kindle edition by Benjamin Conlon ~ Stunning work from a first time author The Slingshots Secret is a reminder that in our increasingly busy and technologically cluttered lives true adventure is out there and waiting to be experienced Geared toward young adults but enjoyable for all ages the book provides a refreshing story of mystery friendship discovery and treasure

The Slingshots Secret by Benjamin Conlon 9781979466547 ~ Booktopia has The Slingshots Secret by Benjamin Conlon Buy a discounted Paperback of The Slingshots Secret online from Australias leading online bookstore Help Centre

▶▶ Download Richard Scarry's Busy Busy Farm Books

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Date : 2019-09-03

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Richard Scarrys Busy Busy Farm Richard Scarry ~ Richard Scarrys Busy Busy Farm Richard Scarry on FREE shipping on qualifying offers A funfilled farmthemed board book from Richard Scarryjust in time for his 100th birthday Little farmers will love putting on their overalls and heading to work alongside rumbling tractors

Richard Scarrys Busy Busy Farm by Richard Scarry Board ~ Richard Scarrys classic book that takes readers all around town Join Lowly Worm Huckle Cat and other beloved characters for a day in Richard Scarrys Busy Busy Town Visit the school the farm the post office and many more fun and exciting

Richard Scarrys Busy Busy Farm by Richard Scarry ~ A funfilled farm board book from Richard Scarry just in time for his 100th birthday Little farmers will love putting on their overalls and heading to work alongside rumbling tractors giant plows speedy cornhuskers and more

Richard Scarrys Busy Busy Farm by Richard Scarry ~ About Richard Scarry’s Busy Busy Farm A funfilled farmthemed board book from Richard Scarry–just in time for his 100th birthday Little farmers will love putting on their overalls and heading to work alongside rumbling tractors giant plows speedy cornhuskers and more

Richard Scarrys Busy Busy Farm Boardbook Target ~ Free shipping on orders of 35 from Target Read reviews and buy Richard Scarrys Busy Farm Boardbook at Target Get it today with Same Day Delivery Order Pickup or Drive Up

Richard Scarrys Busy Busy Construction Site Richard ~ Richard Scarrys Busy Busy Construction Site Richard Scarry on FREE shipping on qualifying offers A funfilled construction site board book from Richard Scarry Little builders will love putting on their hard hats and heading to work alongside huge dump trucks

Richard Scarrys Busy Busy World Richard Scarry ~ Richard Scarrys Busy Busy World Richard Scarry on FREE shipping on qualifying offers Travel the world thanks to the one and only Richard Scarry Little explorers can travel the world thanks to Richard Scarry With 33 stories featuring funfilled stops in New York

Richard Scarrys Busy Busy Town Richard Scarry ~ Richard Scarrys Busy Busy Town Richard Scarry on FREE shipping on qualifying offers Richard Scarrys classic book that takes readers all around town Join Lowly Worm Huckle Cat

Buy Richard Scarrys Busy Busy Farm Online for 1554 ~ Richard Scarrys Busy Busy Farm for 1554 Compare prices of 988975 products in Books from 683 Online Stores in Australia Save with

Richard Scarrys Old MacDonalds Farm and Other Animal Tales Part 4 ~ Its my pleasure to present to you the first Golden Book Video I collected complete and in high quality entitled Richard Scarrys Old MacDonalds Farm and Other Animal Tales Part 4 covers the

▶▶ Download Cursive Handwriting Workbook and Coloring Book for Kids: A-Z Alphabet Letter for Robot Version (Dail Books

Download As PDF : Cursive Handwriting Workbook and Coloring Book for Kids: A-Z Alphabet Letter for Robot Version (Dail



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Reads or Downloads Cursive Handwriting Workbook and Coloring Book for Kids: A-Z Alphabet Letter for Robot Version (Dail Now

1982921536

Cursive Handwriting Workbook and Coloring Book for Kids A ~ Cursive Handwriting Workbook and Coloring Book for Kids AZ Alphabet Letter for Robot Version Daily beginner writing practice K Imagine Education on FREE shipping on qualifying offers This book is great for kids and anyone who wants to improve their cursive writing skills These essential letter drills will help with cursive letter recognition and muscle memory

Cursive Writing Worksheet Letter Z All Kids Network ~ Learn to write the letter Z in cursive This worksheet has traceable uppercase and lowercase letter Zs in cursive Kids are asked to trace the cursive Zs and then write them on their own as well as trace some words that have the letter Z

Amazon Best Sellers Best Childrens Handwriting Books ~ Cursive Handwriting Workbook For Kids Cursive for beginners workbook Cursive letter tracing book Jumbo Activity Book for Kids Jumbo Coloring Book and Activity Book in One Giant Coloring Book and Activity Book for PreK to First Grade Workbook and Activity Books Letter Tracing Handwriting Practice Book for Kids Trace Letters

Classic Coloring Pages Alphabet Cursive Letters Free ~ Elegant Cursive Coloring Pages Alphabet to create your own learning letters cards and posters These Elegant Coloring Pages Alphabet Are Easy Learning For Kids To Master The Beautiful Writing Style Of Our Forefathers Letter Handwriting Practice Worksheets Alphabet Colorplates of W X Y and Z Alphabet W Letter X Alphabet Y

Kindergarten Cursive Letters Worksheets Kids Academy ~ With this set of learning materials by Kids Academy your kids will learn to write cursive letters and spell words beautifully Enjoy your studies with colorful worksheets trace and write the words Help your children acquire nice handwriting skills and learn the alphabet

Writing Cursive Free Coloring Pages ~ Free Coloring Pages Words Letters Writing Cursive Free Coloring Pages Filter by Filter by New Coloring Pages New Coloring Pages 0 Show All 0 Adult Coloring Pages Intricate Designs 0 Show All 0 Alphabet 0 Books Reading 0

Kids Cursive AZ Handwriting Worksheets Kids Worksheets Org ~ Kids A to Z cursive handwriting and tracing worksheets for PDF letter worksheets from A to Z contains preschool kindergarten vocabulary words to trace Print our free pdf printables in cursive

Writing Practice Cursive Letters ~ Your child can practice writing in cursive with this simple tracing activity that includes every letter of the alphabet Explore our free Scholastic printables and worksheets for all ages that cover subjects like reading writing math and science

Kids Letter A in Cursive Handwriting Worksheet Kids ~ Letter A cursive handwriting tracing worksheets for kids This PDF Letter A worksheet contains preschool kindergarten vocabulary words Print PDF Letter A cursive tracing printables Our kids Letter A tracing worksheet to print below includes

Printable cursive handwriting practice sheets letter a ~ Printable cursive handwriting practice sheets letter a Printable Coloring Pages For Kids Cursive Writing Worksheets Cursive Alphabet Letter D 4 Worksheet Cursive Writing Worksheets Cursive Alphabet Letter D 7 Free Days Of the Week Cursive Handwriting Worksheets Free AZ Cursive Handwriting Worksheets put in page protectors and

▶▶ Download Letter Tracing for Kids Oliver Trace my Name Workbook: Tracing Books for Kids ages 3 - 5 Pre-K & Kin Books

Download As PDF : Letter Tracing for Kids Oliver Trace my Name Workbook: Tracing Books for Kids ages 3 - 5 Pre-K & Kin



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Reads or Downloads Letter Tracing for Kids Oliver Trace my Name Workbook: Tracing Books for Kids ages 3 - 5 Pre-K & Kin Now

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Letter Tracing for Kids Oliver Trace my Name Workbook ~ Letter Tracing for Kids Oliver Trace my Name Workbook Tracing Books for Kids ages 3 5 PreK Kindergarten Practice Workbook Oliver Books on FREE shipping on qualifying offers OLIVER Name Tracing Workbook – Preschoolers Kindergarten Practice Workbook Toddlers Writing Notebook Learn How to Write OLIVER Preschoolers Activities Teaching your child the basics of

Oliver Letter Tracing For Kids Trace My Name Workbook ~ Oliver Letter Tracing For Kids Trace My Name Workbook Tracing Books for Kids Ages 35 PreK Kindergarten Practice Workbook Why the Oliver Trace My Name Workbook Your childs name is the first word they should learn how to write but it can be hard to find personalized exercises that meet that task

Letter Tracing for Kids Emma Trace My Name Workbook ~ Letter Tracing for Kids Emma Trace My Name Workbook Tracing Books for Kids Ages 3 5 PreK Kindergarten Practice Workbook Emma Books on FREE shipping on qualifying offers Letter Tracing for Kids Emma Trace My Name Workbook Tracing Books for Kids Ages 35 PreK Kindergarten Practice Workbook

Name Tracing Worksheet Oliver PrintActivities ~ Oliver to Trace Free printable personalized name tracing worksheet for preschool and kindergarten kids More O Names Preschool Tracing Pages Alphabet Printables NOTE Ads and navigation do not appear when printed Only the Oliver Name Tracing Page will print

Letter Tracing for Kids Liam Trace my Name Workbook ~ Letter Tracing for Kids Liam Trace my Name Workbook Tracing Books for Kids ages 3 5 PreK Kindergarten Practice Workbook Liam Books on FREE shipping on qualifying offers LIAM Name Tracing Workbook – Preschoolers Kindergarten Practice Workbook Toddlers Writing Notebook Learn How to Write LIAM Preschoolers Activities Teaching your child the basics of writing is

Letter Tracing for Kids Zachary Trace my Name Workbook ~ Letter Tracing for Kids Zachary Trace my Name Workbook Tracing Books for Kids ages 3 5 PreK Kindergarten Practice Workbook Zachary Books on FREE shipping on qualifying offers ZACHARY Name Tracing Workbook – Preschoolers Kindergarten Practice Workbook Toddlers Writing Notebook Learn How to Write ZACHARY Preschoolers Activities Teaching your child the basics

Free Tracing Letters A FREE WORKSHEETS BOOKS ~ Tracing Workbook Pdf – Tracing Words or Names The worksheet bundle contains 26 tracing words worksheets for preschooler and kindergarten they can practice cursive handwriting 78 words Tracing Workbook Pdf – Tracing Lines Shapes Pictures A collection of 24 tracing lines shapes and pictures worksheets Get this free bundle and give it to your 45 years kids they can practice

FREE Name Tracing Worksheet Printable Font Choices ~ Name Tracing Worksheet Printable This printable name tracing worksheet is great for your child learning their name as well as forming those letters In future posts I am going to be doing a few ideas on forming those letters to help my little guy out so keep an eye for those I printed out a page for each of my 3 kids

Custom Name Tracing Worksheet Create Custom Printables ~ Free Custom name tracing practice worksheet printable from preschool level and up Name Examples John Mary Jane Sam Smith Click on navigation icon to select a name to autoinsert You can manage a name list by registering for a free account

Custom Tracer Pages Kidzone ~ Custom alphabet tracer worksheets for kids including print script and cursive fonts Home Search BACK New 25 Top 10 Creating a Custom Tracer Page Blank no Pictures Please choose the type of font you would like to use to create your tracer pages Standard Block Printing Font

▶▶ Read Bird Nerd: Bird Watching Notebook Journal Books

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Date : 2017-08-10

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Reads or Downloads Bird Nerd: Bird Watching Notebook Journal Now

1974411737

Bird Nerd Bird Watching Notebook Journal ~ Bird Nerd Bird Watching Notebook Journal Paperback – August 10 2017 by Dartan Creations Author

Bird Nerd Bird Watching Notebook Journal Dartan ~ Even works as a bird watching journal for kids Inside this 6x9 birding journal you will find spots to keep field guide information and also a spot for personal reflection and notes The great thing about bird watching is you get peace and quiet which can lead to some awesome personal revelations

bird watching notebook ~ Bird Nerd Notebook Birdwatching Notebook 6x9 inches with Blank Pages ideal as a Bird Watching Journal Perfect as a Ornithologist Book or Sketchbook for all Bird Lover Great gift for Men and Women by RT BI Publishing Aug 12 2019

Bird Journal Notebook Bird Watching Log Journals For All ~ Bird Journal Notebook Bird Watching Log Paperback – March 8 2017 by Journals For All Author 43 out of 5 stars 17 ratings See all formats and editions Hide other formats and editions Price New from Used from Paperback Please retry 599 599

Bird Watching Journals and Taking Field Notes What to Know ~ What is a Bird Watching Journal A bird watching journal or field journal is basically just a notebook you can use to record data regarding your sightings It can be as fancy or as plain as you like Whether you choose a leather bound journal or a simple lined notebook there are a few tips to keep in mind

Keeping a Birding Journal and Taking Field Notes ~ A birding journal on the other hand is a way to record each bird sighting in more detail Those details can help you perfect your identification skills learn more about the species you see and train your eyes ears and other senses to make more intimate observations

Keeping a Bird Watching Journal » Bird Watchers Digest ~ Keeping a Bird Watching Journal It is said that the difference between a person who simply enjoys nature and a true naturalist is that a naturalist keeps a field journal Amateur and professional bird watchers artists and philosophers have long kept such records of their thoughts and observations but now an increasing number of regular folks are taking up the pastime of journaling Keeping

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▶▶ Download Rules for Gentlemen: A Code of Chivalry Drawn From the Rule of St. Benedict Books

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Rules for Gentlemen A Code of Chivalry Drawn From the ~ Rules for Gentlemen A Code of Chivalry Drawn From the Rule of St Benedict Cameron M Thompson on FREE shipping on qualifying offers If the world is torn by divisions if the peoples are through into the confusion of mutual hostility

Rules for Gentlemen A Code of Chivalry Drawn From the ~ Rules for Gentlemen A Code of Chivalry Drawn From the Rule of St Benedict Kindle edition by Cameron M Thompson Download it once and read it on your Kindle device PC phones or tablets Use features like bookmarks note taking and highlighting while reading Rules for Gentlemen A Code of Chivalry Drawn From the Rule of St Benedict

Rules for Gentlewomen A Code of Chivalry ~ Thus inspired by the need for a renewal of this kind of knighthood in our own day and the desire to see my children become true gentlemen and gentlewomen I compiled this new code of chivalry drawn from Saint Benedict’s Rule for Beginners — the very code itself that has guided and directed the lives of countless men and women to become

Rules for Gentlemen A Code of Chivalry Drawn from the ~ Cumpără cartea Rules for Gentlemen A Code of Chivalry Drawn from the Rule of St Benedict de Cameron M Thompson la prețul de 4286 lei cu livrare prin curier oriunde în România

Rule of Saint Benedict explained ~ Rule of Saint Benedict explained The Rule of Saint Benedict Latin Regula Benedicti is a book of precepts written in 516 by Benedict of Nursia AD 480–550 for monks living communally under the authority of an abbot The spirit of Saint Benedicts Rule is summed up in the motto of the Benedictine Confederation pax peace and the traditional ora et labora pray and work

The Rule of St Benedict a Guide to Living ~ Almost all we know about St Benedict comes from St Gregory the Greats Dialogues where he says that Benedict vir Dei benedictus the blessed man of God wrote a Rule for monks that is remarkable for its discretion and its clarity of language Dialogues Book 11 ch 36 Although the original manuscript of the Rule often referred to by its initials RB has been lost the Codex San

Jesus Dust St Benedicts Rule for Today ~ Benedictinism distinguished itself in Benedict’s day by the centrality of community in its Rule Benedict begins his Rule by identifying the four different types of monks and asserting that Cenobites—those who “are based in a monastery and fulfil their service of the Lord under a rule and an abbot or abbess”—are “the strongest kind”4 He contrasts Cenobite practice to the

Rule of Saint Benedict Wikipedia ~ The Rule of Saint Benedict has been used by Benedictines for 15 centuries and thus St Benedict is sometimes regarded as the founder of Western monasticism due to reform that his rules had on the current Catholic hierarchy

Rule of St Benedict ~ Online Text of the Rule of St Benedict Prologue Chapter 1 Of the Several Kinds of Monks Chapter 2 What Kind of Man the Abbot Ought to Be Chapter 3 Of Calling the Brethren to Council

AP World History Ch 17 Flashcards Quizlet ~ St Benedicts sister a nun who influenced an adaptation of the Rule providing guidance for the religious life of women living in convents Benedictine Rule rules drawn up in 530 by Benedict a monk regulation monastic life

▶▶ Download So You Think You're Unpretty? Books

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Date : 2017-11-23

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1984194151

TLC – Unpretty Lyrics Genius Lyrics ~ So damn unpretty You can buy your hair if it wont grow Hahahaha I don’t think there’s anything wrong with you feeling like you want to get a breast job or reduction But the most

So You Think Youre Unpretty Miranda Alexa Reid ~ As an author those same personal characteristics show up in her first book So You Think Youre Unpretty She did a great job crafting the main character Mya Iverson who developed a strong sense of confidence after initially struggling with bullies who deemed her to be different because of her cerebral palsy

Customer reviews So You Think Youre Unpretty ~ As an author those same personal characteristics show up in her first book So You Think Youre Unpretty She did a great job crafting the main character Mya Iverson who developed a strong sense of confidence after initially struggling with bullies who deemed her to be different because of her cerebral palsy

TLC UnPretty Lyrics ~ I wanted it to be friendly for a song called Unpretty talking about how much you dont like stuff about yourself so the message would come across to people with those kinds of problems or issues Tionne TBoz Watkins wrote her poem Unpretty after she had returned from the hospital when she had been treated with anemia

Unpretty Lyrics TLC ~ Lyrics to TLCs single Unpretty

TLC Unpretty Lyrics MetroLyrics ~ Lyrics to Unpretty by TLC I wish I could tie you up in my shoes make you feel unpretty too I was told I was beautiful but what does that mean to you Look into the mirror whos inside there the one with the long hair Same old me again today yeah

TLC Unpretty ~ TLC Unpretty lyrics I wish could tie you up in my shoes Make you feel unpretty too I was told I was beautiful But what does that mean to you Look into the mirror whos inside there The one with

TLC Unpretty Lyrics Meaning Lyric Interpretations ~ my interpretation of the song is that you should accept yourself the way you are and not allow anyone to make you feel unpretty in any way You cant buy your hair if it wont grow you can fix your nose if you say You can try to change your appearance to please other people but whats the point if you are not happy inside

▶▶ Download Dinosaur coloring book: 40+dinosaurs on backgrounds to color (Dinosaur Coloring Book for Kids) Books

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Date : 2017-12-25

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Reads or Downloads Dinosaur coloring book: 40+dinosaurs on backgrounds to color (Dinosaur Coloring Book for Kids) Now

1982012455

Dinosaur coloring book 40dinosaurs on backgrounds to ~ Dinosaur coloring book 40dinosaurs on backgrounds to color Dinosaur Coloring Book for Kids Brian Lange on FREE shipping on qualifying offers Dinosaur Coloring Book for kids 38 41 Dinosaurs 90 pages 85x11 inches with Quick Facts for each dinosaur by Brian Lange dinosaur coloring books

dinosaur coloring books for kids ~ Dinosaur coloring book 40dinosaurs on backgrounds to color Dinosaur Coloring Book for Kids by Brian Lange Dec 25 2017 49 out of 5 stars 10 Paperback 695 6 95 Get it as soon as Thu Nov 21 FREE Shipping on orders over 25 shipped by Amazon

dinosaurs coloring books ~ dinosaurs coloring books Skip to main content Try Prime Dinosaur coloring book 40dinosaurs on backgrounds to color Dinosaur Coloring Book for Kids by Brian Lange Dec 25 2017 49 out of 5 stars 10 Paperback 695 6 95 Get it as soon as Thu Oct 31

dinosaur coloring books ~ The Ultimate Dinosaur Coloring Book for Kids Fun Childrens Coloring Book for Boys Girls with 50 Adorable Dinosaur Pages for Toddlers Kids to Color by Feel Happy Books Sep 16 2019 45 out of 5 stars 9 Paperback 395 3 95 Get it as soon as Thu Jan 9

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40 Best Dinosaur Coloring Pages images Dinosaur coloring ~ Dinosaur Coloring Pages 32 free sheets to print and is a great site check it out really nice color pages Dinosaur Coloring Pages FREE light table tracing Would be great if the names on it were accurate or simply missing all together Funny but my baby girl loves dinosaurs Dinosaur Coloring Pages FREE

Dinosaur Coloring Pages Free Printable ~ Dinosaurs always captivate our imaginations and you can use the coloring pages that we have to create a wall of dinosaur pictures at home or at school as they are very interesting to look at with great scope for contrasting color to use for different parts of the body

Dinosaurs coloring pages Free Coloring Pages ~ Super coloring free printable coloring pages for kids coloring sheets free colouring book illustrations printable pictures clipart black and white pictures line art and drawings is a super fun for all ages for boys and girls kids and adults teenagers and toddlers preschoolers and older kids at school

Dinosaurs Coloring Pages ~ Coloring Page Index Animals Index Coloring Pages for Kids Dinosaur Coloring Pages 1 Dinosaur coloring pages for kids to print and color Also click here to check out the Dinosaur Birthday theme coloring pages Also click here to check out the Land Before Time coloring pages NEXT 10

Top 35 Free Printable Unique Dinosaur Coloring Pages Online ~ Read Sea Animals Coloring Pages 5 School Book Dinosaur This fifth picture looks straight out of your child’s school books As this is such a typical image of a dinosaur your kid may instantly relate it to the lessons that his teacher has taught in school

▶▶ Download Daddy, Did You Hear the News? (A Book on Bullying) Books

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1986162133

Daddy Did You Hear the News A Book on Bullying Sanya ~ Daddy Did You Hear the News A Book on Bullying Paperback – April 4 2018 by

Customer reviews Daddy Did You Hear the News ~ Bullying unfortunately is one of those topic of daily situations where children are oftentimes faced calling for the need of parent engagement in discussion Daddy Did You Hear the New Is an Excellent Parent Resource book that I would highly recommend

Momma Did You Hear the News Sanya Whittaker Gragg MSW ~ Daddy Did You Hear the News A Book on Bullying by Sanya Whittaker Gragg MSW Paperback 999 Available to ship in 12 days Ships from and sold by

Can You Hear Us Now book on bullying written by ~ When it comes to bullying many children can probably write a book on the subject And so they did The recently released Can You Hear Us Now tackles topics such as bullying and learning how to

‘You’re Bullying That Boy’ Dr Phil Tells A Father ~ Using his toprated show as a teaching tool he takes aim at the critical issues of our time including the silent epidemics of bullying drug abuse domestic violence depression child abuse

This Dad Goes Past the Gang Who Bully His Son Daily Then You See What’s Under the Boy’s Coat ~ This Dad Goes Past the Gang Who Bully His Son Daily Then You See What’s Under the Boy’s Coat You Should Know Bullying The Bullied School

Bullying continues after teen girl hangs herself ~ A Riverside County family is in mourning after their 13yearold daughter hanged herself following what they say was years of bullying MORE

Bullyonline Books about Bullying ~ Books about Bullying Books about Bullying and you may wrongly think a love relationship is at an end This book shows you why stress symptoms occur how to recognise them early and what to do to stop stress affecting your relationships and impair your ability to perform But the good news is there is no need for expensive and risky

When The Bully Is Your Father Bullying Emotional and ~ Very sorry to hear that your dad mistreated you so much I believe its much worse when it comes from a family member Sad to say but my tormentor was my own mother except in those days it was not called bullying as a fact it wasnt called anything In my culture anything that happened in a home was considered private unless it was m I

Bullying Words Can Kill CBS News ~ A 48 Hours special on bullying in the digital age Its just not your thing and you know do what you wanna do what makes you happy Video Hear more from Lisa Cagno and pushed my