Abstract
Contemporary thinking regarding the phenomenon of gratitude portrays it as a fundamental attribute of every human being as well as a commendable and beneficial human quality capable of enhancing human flourishing in society. This study demonstrates that although a variety of life experiences can elicit feelings of gratitude, there is evidence that the moral human society considers gratitude as a force capable of encouraging acts of beneficence. Apparently though, in the lens of ethics, gratitude is a purely person-to-person phenomenon, while ingratitude is seen as a profound moral failure. This research addresses issues of why moralists generally see gratitude as an obligation and stressed its dutiful aspects rather than its emotional quality. Findings show that until the advent of moral sentimentalism, gratitude interventions had always produced positive outcomes and benefits which in the heart of ethics is a duty and social obligation towards human benefactors and God.
TopIntroduction
Throughout most of human history and transversely nearly all cultures, gratitude is conceptualized as both a moral attribute as well as a normative aspect of the human personality and social life (Hlava & Elfers, 2016). This lends credence to why it is highly prized in nearly all the religions of the world such as Christianity, Judaism, Islam, Buddhism, Hinduism to mention just but a few. Even though gratitude is experienced and expressed differently around the world, people in many societies appear to diversely experience this phenomenon and have developed distinct linguistic and cultural apparatus towards expressing it. Empirical evidence has shown that gratitude since antiquity has played an important role in the development of moral thought (Kirmani, 2015). Ambivalently examined, gratitude is viewed both as a response to moral behaviour and a motivator of moral behaviour. That explains why for centuries, ethicists and philosophers, theologians, popular writers and lately psychologists have grappled with understanding the nature of gratitude as well as understanding how it informs how we ought to treat others. Traditionally though, gratitude has been explored by scholars as a moral and religious value, as well as a moral and spiritual emotion. Specifically in ethics, the plausibility and moral usefulness of the notion of gratitude has been depicted and promoted as an altruistic, morally good and beneficial concept to oneself and others (Mikulincer & Shaver, 2010). It is also viewed as being capable to prompts individuals toward prosocial behaviours and virtue of humility. This however lends credence to the fact that being grateful for what you have is ethically conceived as virtuous, while acts expressing gratefulness to those who have benefited you is often regarded as morally praiseworthy, if not morally expected (Prinz, 2009). Nonetheless, a critical interrogation of the moral status of gratitude reveals that gratitude interventions have beneficial functions for improving myriad positive outcomes, and the cultivation of moral education.
All the way through the Ancient and Medieval times, and until modern days, scholars have made effort to defined gratitude as an integral and important part of social exchange, especially one that helps in harmonizing social relationships and encouraging benevolence (Nelson, 2009). Though most people have an instinctive understanding of what gratitude is, but the concept has proven to be surprisingly difficult to define. While some see it as an emotion, others considered it to be a virtue and/or behaviour. Indeed, gratitude can mean different things to different people in different contexts. This perhaps explains why researchers have developed some frameworks for conceptualizing gratitude such that it can be studied scientifically. In this regard, Plato was among the earliest philosophers to leave record of the accounts of gratitude. His primary focus was on understanding the gratitude one owes to his or her city. The focus in the literature, however, quickly shifted from thinking about showing gratitude to our city to showing gratitude to the people around you (Harpham, 2004). On the other hand, Cicero and Seneca have written extensively on the subject, linking beneficence to the virtues of justice and generosity and detailing appropriate ways to make a return in order to express gratitude. De Officiis (Cicero) and De Beneficiis (Seneca) remains the two major references in Western Philosophy and they are mentioned in most publications on gratitude (Grant et al, 2010).
Key Terms in this Chapter
Empathy: Empathy is the capacity to understand or feel what another person is experiencing from within their frame of reference, that is, the capacity to place oneself in another's position. Definitions of empathy encompass a broad range of emotional states. at its Simply put, empathy denotes an awareness of the feelings and emotions of other people.
Thankfulness: This is a feeling of expressing gratitude or appreciation to someone. A sense of thankfulness to others is an important by-product of a generous and virtuous life. All people can recognize that they are indebted to their parents, who gave them birth and raised them at considerable sacrifice. But our indebtedness extends much further than that. Fundamentally, we are indebted to our Creator and the powers of nature that nourish and sustain our life. Then, since the food we eat travels from the soil to our dining table by passing through many hands–that cultivate, harvest, clean, package, transport, sell, and prepare it–we should recognize that we rely on the labors of many people in order to survive. A sense of thankfulness and gratitude to others is thus acknowledging our interdependent existence; it is an antidote to the illusion of egoism.
Virtue of Gratitude: The virtue of gratitude is the ability to express our thankful appreciation in word or deed, to the person whose words or actions have benefited us in some way. It is expressing the feeling of joy we get from all that brings us joy. It is the opposite of regret, which is a feeling of sadness for what is, and of nostalgia, which aches for a past which is now gone. Gratitude is an effective antidote to many destructive emotions.
Reciprocity: Reciprocity is a social norm of responding to a positive action with another positive action, rewarding kind actions. It signifies the practice of exchanging things with others for mutual benefit, especially privileges granted by one group or organization to another. Reciprocity involve mutual exchange in which two people or groups perform mutual or corresponding actions based on the actions of the other. This can be an exchange of things like effort or affection. But the word is especially used to refer to a reciprocal relationship between two countries involving mutual policies or aid. Two countries that engage in reciprocity may extend certain advantages or privileges to each other’s citizens, or may require certain obligations required by the other country, such as document fees.
Appreciation: Appreciation refers to a feeling or expression of admiration, approval, gratitude or the recognition or admiration of something. It signifies the feelings of thankfulness. It could be either receiving an award from a charity for your work or a gift from a friend. Synonymously speaking, appreciation can also be said to mean gratitude, thankfulness, or gratefulness. It is a feeling of appreciation felt by and/or similar positive response shown by the recipient of kindness, gifts, help, favors, or other types of generosity, towards the giver of such gifts.
Benefactor: A benefactor is an individual that provides money or other resources to an individual, group, or organization. A benefactor typically refers to someone who gives financial gifts to an entity known as the beneficiary.