The moral acceptability of the capital punishment

Many liberal theorists are uncomfortable, however, with the idea that the state may coerce a person for her own benefit. Particularly for those who hold that an important function of punishment is to convey societal censure, restitution or restoration may seem inadequate as responses to crime insofar as they are not essentially concerned with censuring offenders.

Con Hi, Thank you for your reply. However, I believe the problem with your argument is that you are reasoning as if only one moral rule applies at a time. People should start reflecting on the sanctity of life before a murder is committed and not after.

Although offender reform is an aim of punishment on the censure account, it is not a justifying aim. This moral debt is distinct from the material debt that an offender may incur. Sentencing Because retributivism claims that punishment is justified as a deserved response to wrongdoing, retributivist accounts should provide some guidance about what sentences are deserved in particular cases.

Jeremy Bentham contended that consequentialism does have the resources to ground relative proportionality in sentencing—that is, lesser offenses should receive less severe sentences than more serious offenses receive. Rarely is this literary context taken into consideration.

All these factors, powerful and volatile as they are in informing debate over capital punishment, are insufficient in explaining a moral standard of justice by which to measure and respond to violent criminal acts.

But reform differs from specific deterrence in terms of the ways in which each seeks to induce different choices. If there were ever a situation in which punishing an innocent person would promote the best consequences, then consequentialism appears committed to doing so.

Theorists have distinguished two varieties of retributivism: In fact, they conclude that punishment is morally unjustified, and thus that the practice should be abolished.

Defenders of consequentialist sentencing have another response available, namely that excessively harsh sentences do not, in practice, produce the best consequences.

First, let me note that we have both adopted a similar strategy.

Capital Punishment.

While not all manslaughter required the death penalty — indeed, safeguards against abuse of the system were meticulously built into the Mosaic code — the Hebrew Scriptures nonetheless assume the moral accountability, in the present life, of the offender.

And again, for the most heinous crimes, a principle of inflicting equal amounts of suffering may recommend sentences that we would find troubling. In terms of duration, incapacitative sentences should last as long as the offender poses a genuine threat.

Thus some theorists attempt to ground their forfeiture claim in a more comprehensive moral or political theory see, for instance, Morris, What form and severity of punishment is appropriate to maintain conditions of community trust in response to attempted kidnapping, or the theft of a valuable piece of art?

The state confines people in jails and prisons, where liberties such as their freedom of movement and association, and their privacy, are heavily restricted. In both cases the extent to which the American public was treated to a numbing display of sentimentality by media pundits was nothing short of breathtaking.

As we will see below, some scholars have taken this expression of censure to be central to the justification of punishment. The education view conceives of punishment as aiming to confer a benefit on the offender, the benefit of moral education. Self-Defense Another proposed justification of punishment conceives of punishment as a form of societal self-defense.

The failings of the system lie not in the fallibility of the instruments who execute justice, but rather in our failure to acknowledge and implement an abiding moral standard.

There are various factors at play here, factors that would uniquely influence the crime rate of each and every country. The Preacher demonstrates basic insight into human nature.

Not surprisingly, these alternative accounts are themselves subject to various objections. Another question related to the proper agent of punishment—a question that has become increasingly salient in the decades following the Nuremberg trials—is when if ever the international community, rather than a particular state, can be the proper agent of punishment.

Fourth, if an offender forfeits her right against punishment, then why does the state maintain an exclusive right to punish? For those who are gripped by the dilemma of why punishing offenders does not violate their rights, the mere answer that offenders forfeit their rights, without some deeper account of what this forfeiture amounts to, may seem inadequate.

Absent of moral standards, the courts and the criminal justice system languish under the whims of activist judges and the psychotherapeutic elite, at the utter expense of bona fide social justice. For those who have not committed crimes, deterrent punishment regards them as potential offenders and aims to provide an incentive not to offend that is, general deterrence.The specific wording in the catechism on capital punishment has changed in recent years as the church began to articulate a more restrictive view of.

The case against capital punishment is often made on the basis that society has a moral obligation to protect human life, not take it. The taking of human life is permissible only if it is a necessary condition to achieving the greatest balance of.

On Capital Punishment The Death Penalty: A Debate. by Ernest Van Den Haag and John P.

Conrad. Plenum Press.

Commentary Magazine

pp. $ If we must.

The Moral Permissibility of Punishment

The Ethics of Capital Punishment- OUTRAGEOUS ATROCITY OR MORAL IMPERATIVE? How contemporary American society in the future will view the moral difference between crime and punishment depends to a great extent on the church’s involvement in ongoing cultural debate — and on the influence of CNN.


The Ethics of Capital Punishment

The Moral Permissibility of Punishment The legal institution of punishment presents a distinctive moral challenge because it involves a state’s infliction of intentionally harsh, or burdensome, treatment on some of its members—treatment that typically would be considered morally impermissible.

Death penalty: is capital punishment morally justified? Death penalty: is capital punishment morally justified? bombings invites us to revisit the vexed issue of capital.

The moral acceptability of the capital punishment
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