道歉时最好安全:倡导排除道歉的联邦证据规则

Jennifer Wimsatt Pusateri
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引用次数: 0

摘要

“告诉你哥哥你很抱歉。”关于我们是否应该教我们的孩子道歉,这是没有多大争议的。作为父母、教育工作者和社会,我们认识到道歉有助于治愈创伤。他们通过承认他们的伤害和他们在未来不受伤害的权利来授权受害方。他们授权受害方进行修复,通过表明他们理解并后悔参与了对受害方不利的结果,从而恢复他们的人性。我们并不指导儿童在道歉之前对受伤方造成自身伤害的可能性进行深思熟虑的检查,或者评估儿童的行为是否实际上违反了规则;当有人受到冒犯或伤害时,道歉是理所当然的。然而,在对成年人造成巨大伤害的世界里,我们创造了一个扼杀道歉的法律体系。我们的制度允许在诉讼中承认道歉作为过失证据。那些最有可能有效治愈伤口的道歉,是最不可能受到法律保护和鼓励的道歉:将自我批评的声明与同情的表达结合起来的道歉。因为我们的证据制度只允许实际证明一个法律问题(通常是错误)的证据被接受,似乎有一种误解,认为这些完整的道歉是可以用来发现法律错误的证据。然而,有很多理由质疑这一假设:心理学研究证实,个人在没有过错的情况下会感到内疚和后悔;哲学研究肯定了参与消极结果的自我批判立场的适当性;文化实践证实,在没有责备的情况下道歉是常见的,受到欢迎的,并且在某些群体中比其他群体更频繁地提供道歉。
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,,,It Is Better to Be Safe When Sorry: Advocating a Federal Rule of Evidence that Excludes Apologies
“Tell your brother you are sorry.” There is no great dispute about whether we should teach our children to apologize. As parents, educators, and society we recognize that apologies help heal wounds. They empower the injured parties by acknowledging their hurt and their right not to be victimized in the future. They empower injuring parties to make a repair, to regain their humanness by showing that they understand and regret having been involved in a negative outcome for the injured party. We do not instruct children to engage in a calculated examination of the potential that the injured party contributed to his own harm, or to evaluate whether a child’s behavior in fact violated a rule before apologizing; when someone is affronted or harmed, an apology is in order. Yet in the world of big adult harms we have created a legal system that stifles apologies. Our system allows the admission of apologies in litigation as evidence of fault. Those apologies most likely to be effective at healing wounds are the apologies least likely to be protected and encouraged under the law: apologies that combine self-critical statements with expressions of sympathy. Because our evidentiary system allows only evidence that is actually probative of a legal issue (usually fault) to be admitted, it seems there is a misconception that these full apologies are evidence that could be used to find legal fault. Yet there are many reasons to question this assumption: psychological studies confirm that individuals feel guilt and regret when not at fault; philosophical inquiries affirm the propriety of a self-critical stance for involvement in negative outcomes; and cultural practice confirms that apologies in the absence of blameworthiness are common, well-received, and offered more frequently by some groups than others.
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