Hegel regarded a forgiving stance as transcending what he called the Moral World-View. Other writers have made distinctions between “ethics” and “morality”. I used to distinguish “morality”, as reducing ethics to simple compliance with externally given norms, from “ethics”, as concerned with inquiry into what really is right. But as a result of engagement with the literature on Kant, I have adopted a more Kantian usage that makes “morality” too a subject of inquiry in the best Socratic sense. I now use the word “moral” in the broad sense of what used to be called “moral philosophy”.
However sophisticated the underlying judgment may be, any unforgivingly judgmental attitude is prone to find fault with the world and with others. The Moral World-View in Hegel is several steps removed from the traditional attitude that norms are simply given. Its presentation is implicitly a critique of Kantian and Fichtean ethics. Here the judgment is rational. We are seriously thinking for ourselves about what is right. We are sincerely seeking to develop a point of view that is globally consistent and fair, and that takes everything relevant into account. But however nuanced a point of view we develop, it is still ultimately only a single point of view.
Hegel’s approach to ethics is singularly attuned to avoiding self-righteousness in all its forms. Hegelian forgiveness involves the recognition that no single point of view — no matter what subtleties it encompasses — is ever by itself finally adequate in the determination of what is right. For Hegel the ultimate arbiter of what is right is the universal community consisting of all rational beings everywhere, past, present, and future. Because it includes the future, the last word is never said.
This is far removed from the banality that all points of view are equally valid. Rather, everyone gets or should get an equal chance to participate in the dialogue, to be heard and to have their voice considered. But for each of us, the validity of our point of view is subject to evaluation by others, as Brandom has emphasized. We don’t get to individually self-certify. Nor is the validity of a point of view decidable by majority vote. Validation is not a matter of tallying up the conclusions of individuals, or of achieving consensus in a present community. It involves assessment of how the conclusions were reached. Previously accepted conclusions are always implicitly subject to re-examination.
On an individual level too, I like to stress the open-endedness of Aristotelian (and Kantian) practical judgment. The need to act requires that deliberation be cut short at some point. We aim to act with relatively robust confidence that we are doing the right thing, but the best practical confidence is not knowledge. Aristotle takes care to remind us that ethics is not a science. There are many things in life that we do not know, but in which we have justified practical confidence. Ethical judgment is like that.