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The psychological literature indicates that the public may expect child protection practitioners to respond punitively toward parents who maltreat children. This conflicts with the intention of child protection, who are not responsible for punishing those who have harmed children. Instead, many systems aim to practice under restorative principles, which are collaborative and inclusive of children and families. In this review, we consider the theoretical and practical implications of a tension between a public expectation of retribution and the non-retributive foundation of child protection, including the potential impact on practitioners’ wellbeing and their ability to implement non-retributive practices. [ABSTRACT FROM AUTHOR]

I argue that to remove all backward-looking grounds and justification from the practice, as some theorists recommend, is to remove (not revise) moral responsibility. The most paradigmatic cases of moral responsibility must feature desert and retributive elements. So, moral responsibility must be (at least partially) backward-looking. When we hold people responsible, one reason we do so is that we believe that they deserve punishment or reward simply in virtue of the action for which we hold them responsible. None of this rebuts responsibility skepticism. For instance, forward-looking theories might adopt Myisha Cherry's proposal: anger as love without blameworthiness. [ABSTRACT FROM AUTHOR]

This study examines the variables affecting the amount of septage entering the STP that is not as planned and community participation in the use of the STP in Lamongan district, with special emphasis on the engineering aspects. The data collected includes the current condition of the STP, STP capacity, fleet capacity, community septic tank capacity, community septic tank age, desludging interval, and septage production rate. The calculation of the sludge production rate shows that the amount of feces discharged to the STP is not as expected. This is due to the difference between the actual population and the design capacity. The actual population of the five sub-districts according to the IPLT DED Guidebook is 237.127 people, which is different from the initial design capacity of 200.614 people. In addition, the calculation results based on random samples in 6 sub-districts showed that to handle the volume of sludge generated, more than 8 STPs are required. The original plan also did not include the difference in desludging production in different subdistricts. The absence of regulations on retribution fees and the lack of regular supervision led to some people not regularly desludging. In more than ten years, 86% of the people who responded have never had their septic tanks drained. This indicates that the community is not very involved in septic tank maintenance. The calculated desludging volume of 16 m3/truck/day leaves a spacing of 4 m3/day, allowing for the addition of a septic tank fleet. This study emphasizes that adjusting the capacity of the STP to the real population is very important. To increase community participation in desludging management, good payment regulations and regular monitoring are also needed. [ABSTRACT FROM AUTHOR]

Professional athletes often change teams throughout the course of their careers. A common belief in sport is that players desire to have exceptionally better performances against teams that they have previously played for. The purpose of the current study was to investigate if there is support for the belief that athletes compete better against teams they have previously played for. We compared 229 major league baseball pitchers' career performance statistics to performance statistics against teams they have previously played for using paired sample t-tests. Our analysis of major league baseball pitchers indicated that they played significantly better against former teams as indicated by nine common pitcher performance metrics: Earned run average, opponents' batting average, walks plus hits per inning, opponents' on-base percentage, opponents' slugging average, opponents' on-base percentage plus slugging, strike-outs per nine innings pitched, walks per nine innings pitched, and hits per nine innings pitched. Evidence suggests that baseball pitchers perform better against teams they have previously played for compared against teams with no prior affiliation. Advanced sports analytics could help demonstrate psychological effects in sport. [ABSTRACT FROM AUTHOR]

This paper attempts to establish that capital punishment is not rational and cannot be rationalized without suicidally destroying the very ground on which lawful and rational punishment bases itself. It argues that in capital punishment, just as in any lawful punishment, the criminal is both held (humanly) rational and therefore culpable. But, unlike other forms of punishment, in capital punishment, the condemned is at the same time, held as irrational and irredeemable, beyond reform, and therein outside the ambit of rationality and humanity. In this sense a fundamental aporia is reached in rationalizing capital punishment because of the contradiction between the basis of punishment (the human as rational) and its operational logic (the condemned person as beyond reform therein irrational). Expressed another way, the judge proclaims a form of infallibility in their reasoning where the incorrigibility of the judgment is horrifically demonstrated and ironically reflected (and projected) in the incorrigibility of the condemned. This broad argument is pursued in two parts; one part interprets canonical texts such as Hobbes, Hegel and Foucault, while the second part interprets the Supreme Court of India's jurisprudence around the death penalty. While these are very different discourses it will be shown that they share much common ground in their expressing—and negotiating—the fundamental problem as described above. [ABSTRACT FROM AUTHOR]

Turkey, in direct lineage of the Ottoman Empire, experimented a particularly violent nation-building out of the imperial ashes. Non-Muslims corresponding to one fifth of its population have been annihilated for the creation of a homogeneous nation State. These crimes have never been accounted for, giving way to a culture of impunity, self-righteousness, contempt for the rule of law and justice which, over years, pushed the polity towards an illiberal if not totalitarian essence and praxis, domestically against its own constituency and externally against neighbours through an extensive neo-imperial drive. Paradoxically, such an outcome seems to constitute a belated retribution for the unaccounted crimes. [ABSTRACT FROM AUTHOR]

The state and federal criminal justice systems in the United States aim to achieve two main goals: retribution and deterrence. However, neither of those goals are being effectively achieved. Retribution is lacking as victims are not able to seek justice on their own terms, offenders are never forced to take accountability for their actions, and society continues to pay the price for the harm done. Criminals are also not being effectively deterred, as recidivism rates are high, and incarceration is not an effective punishment. Three non-traditional justice systems: tribal courts, the South African Truth and Reconciliation Commission, and Rwandan Gacaca courts, have been practicing principles of restorative justice that would be more successful in providing retribution and deterrence than the current United States systems. This paper examines the infrastructure and principles behind the three systems and creates a modified restorative justice system to replace the current retributive system in the United States. [ABSTRACT FROM AUTHOR]

Background. The phenomenon of revenge has been widely studied in psychology since the beginning of the 20th century. Acts of revenge are considered in psychoanalysis, social, family, criminal, legal and other areas of psychology. Nowadays behaviour based on the motive of revenge is found in virtual environment. There is an ambivalent attitude towards revenge. On the one hand, a person who does not get revenge seems weak. On the other hand, seeking for revenge can be perceived as an unconstructive way of behaving. Despite the prevalence of revenge, there is no generally accepted opinion in psychological science regarding the definition of revenge. Objectives. The aim of this work is to analyze various ideas about revenge and to highlight the components of vengeful behaviour, based on which the form of reciprocal aggression can be classified as revenge. The problem of distinguishing between the concepts of “revenge”, “retribution”, “resentment” and “punishment” is considered. Results. Revenge has a significant difference from other forms of aggressive behaviour. Revenge is always a reaction to previous aggression. The motivational component includes two aspects: the desire to take revenge (revenge seeking) and the desire to maintain a comfortable level of self-esteem. Society has a dual function in relation to revenge: as an initial motive influencing the choice of response to resentment, and as a deterrent factor. The willingness to forgive is determined by moral development, a number of personal characteristics and changes in the motivational sphere. Conclusions. In psychological science, the phenomenon of revenge is subjected to a thorough theoretical analysis. Due to the fact that revenge is an intrapersonal phenomenon, the development of methodological tools, including psychodiagnostic techniques, is necessary for the development of revenge research.

I assess a justification for the granting of transitional amnesties conditional, at the minimum, upon full disclosure of wrongdoing by perpetrators. According to this rationale, such amnesties are morally legitimate because they foster restorative justice. I distinguish between two conceptions of restorative justice that I call the punishment-deprioritizing and punishment-prescribing conceptions. I argue that while conditional amnesties granted to perpetrators of minor offences conditional upon full disclosure, verbal apology and reparations could promote restorative justice well enough to justify them in the eyes of adherents of the punishment-deprioritizing conception, conditional amnesties in favour of perpetrators of serious human rights abuses, because they are unlikely ever to be conditional upon perpetrators' carrying out burdensome reparations, are likely to promote restorative justice on the punishment-deprioritizing conception only to a limited extent and not enough to justify them from the standpoint of adherents to this conception. Conditional amnesties, I contend, cannot ever promote restorative justice on the punishment-prescribing conception because it holds that punishment is indispensable for the achievement of the aims of restorative justice and amnesties exempt perpetrators from criminal punishment. [ABSTRACT FROM AUTHOR]

The sentencing stage of the federal legal system provides defendants with an opportunity to articulate why the sentencing judge is justified in imposing less severe sentences. Yet, under the Federal Sentencing Guidelines, sentencing judges have been restricted in the characteristics and background information that can be utilized when imposing a downward departure from the recommended Guidelines sentence. More specifically, there is great variability regarding the extent to which family-related circumstances can be utilized as justification for a downward departure due to the Sentencing Commission's ambiguous language. Considering the damaging effects of incarceration on children when a caretaker is physically removed from society, it is crucial that sentencing judges are empowered to consider caretakers when determining what punishment fits the crime while also promoting the betterment of society. Legal scholars have recognized that the Guidelines do not allow a downward departure from recommended sentences to be justified by responsibilities to a third party (e.g., children). Therefore, sentencing judges must be presented with an articulated justification for a downward departure utilizing a defendant-centered lens. For a defendant to successfully argue for a downward departure, a defense attorney's sentencing mitigation must include an explicit and principled rationale. Therefore, in the context of caretaker incarceration, it likely would not be sufficient for a defense attorney to argue that their client deserves a downward departure because incarceration is deleterious for the family, in a general sense. This Note proposes an explicit and principled argument that can be made for a downward departure based on a defendant's identity as a caretaker. Because the overall goal of the Federal Sentencing Guidelines is to impose sentences that promote retribution, deterrence, incapacitation, and rehabilitation, these four goals of sentencing can serve as useful guideposts for the sentencing mitigation argument. In effect, the argument for a downward departure will explicitly enumerate the impact of incarceration on all caretakers while promoting the objectives behind the Federal Sentencing Guidelines. [ABSTRACT FROM AUTHOR]

Strawson's view on punishment has been either neglected or recoiled from in contemporary scholarship on 'Freedom and Resentment' (FR). Strawson's alleged retributivism has made his view suspect and troublesome. In this article, we first argue, against the mainstream, that the punishment passage is an indispensable part of the main argument in FR (section 1) and elucidate in what sense Strawson can be called 'a retributivist' (section 2). We then elaborate our own hypothesis of symbolic retribution to explain the continuum between moral reactive attitudes and punishment that Strawson only adumbrates (section 3). After this justification of the punitive response to wrongdoing, we compare and contrast our specific kind of retributivist hypothesis with other positions in the so-called 'new retributivism' (section 4). Our hypothesis differs from other subvarieties of expressive retributivism in putting centre stage the idea of punishment as taking up a reverential stance towards the victim. [ABSTRACT FROM AUTHOR]

For persons serving life-without-parole (LWOP) sentences in California, a commutation usually offers them the sole glimpse of hope for release from prison. While governors were reluctant to consider any sentence reductions from 1975 to 2016, commutations—including those for LWOP—have become a more frequent occurrence since. Yet, little is still known about how governors have justified reducing a sentence that initially offered no prospect of release from prison. Given the apparent change in practice, themes emerging from the content of 177 gubernatorial commutation summaries granted to persons serving LWOP sentences between 2017 and 2021 are analyzed in this paper. Through open coding, rehabilitative indicators (programming and institutional conduct) emerged as necessary preconditions for a commutation, while retributive factors (a reassessment of the nature of the crime and the prerogative to adjust excessive prison sentences or to correct sentencing errors) complemented sentence reductions. The findings expose the ethical issues that arise from an LWOP sentence and the subsequent commutation. More specifically, they shed light on the commitment offenses underlying commuted LWOP sentences and raise questions regarding the penal objectives that are supposed to be accomplished with permanent imprisonment. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Community Service & Empowerment is the property of Journal of Community Service & Empowerment and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

One of the important issues regarding retribution, which is less discussed in the words of jurists and needs analysis, is the examination and consequently the validity of permissibility or impermissibility of conditional pardon. Accepting conditional pardon in retribution means that if the heirs' consent to refrain from retribution is conditioned by the amputation of a body part of the murderer, this is considered valid according to Islamic law. This study aimed at achieving a valid evidence for accepting conditional pardon. Based on the examination of evidence, it has been concluded that conditional pardon, which in contemporary society may prevent the implementation of many cases of retribution, is permissible. However, it should be done in such a way that the murderer or a third party is tasked with amputating a body part, and then the heirs pardon the murderer. The heirs themselves cannot be responsible for carrying out this act. Since the focus of the present study has been on Quranic and narrative evidence, and the issue has been discussed through this approach, the verbal problem-solving method has been used. [ABSTRACT FROM AUTHOR]

The rapid increase in crime rates in many countries is evidence of the ineffectiveness of the current punishment system and the need to rethink the existing approach to applying punitive sanctions to criminals, taking into account the threat they pose to others. This study aims to build an analytical model for an objective assessment of the level of danger posed by suspects (convicts/prisoners) to society, based on their socio-demographic characteristics and data on previous criminal activity. To achieve this goal, discriminant canonical analysis is used as a multivariate statistical method for classifying objects. The empirical base consisted of data on 13,010 convicts serving sentences in penitentiary institutions in Ukraine. Key factors that have a significant impact on the distribution of criminals into groups (high, moderate, low) according to the level of danger they pose to society have been identified: the age at which a person was first sentenced, early dismissals, suspended convictions, education level, type of employment, the motivation for dismissal. An optimal canonical discriminant model has been constructed that allows for the accurate classification of new cases into the identified groups. The results obtained can be used in the judicial system, probation services, and law enforcement agencies to make informed decisions regarding the measure of punishment, parole, level of supervision, and ensuring public safety. The proposed applied solution can be integrated into an automated analytical system to increase the efficiency of the judicial system. [ABSTRACT FROM AUTHOR]

Copyright of Kriminologisches Journal is the property of Julius Beltz GmbH & Co. KG Beltz Juventa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Man was created for the sake of survival, and therefore he attains advancement and a high level, as God Almighty made him a caliph (I will make you a caliph on earth), the caliph due to the capabilities he possesses that qualifies him over the rest of creation, as God said (and We honored the children of Adam), that honor due to the qualities and virtues bestowed upon him, and he deserves to be with them. A caliph is respected and honored because through him the lineage is preserved and honor is preserved. Therefore, God granted him the right to live life with dignity and freedom, and no one has the right to rob this creature dear to God of his dignity and freedom in life. Therefore, it is considered that taking any soul is the death of all human beings, and that keeping this soul alive is a life for all mankind (and whoever kills a soul for other than a soul, it is as if he had killed all mankind, and whoever saves a life, it is as if he had saved all mankind). Therefore, killing a human being is considered one of the most heinous crimes punishable by law, whether intentionally or accidentally. Accordingly, the taking of a human life falls under the afterlife punishment that God has warned against and promised its perpetrator hell. For this reason, the Holy Qur’an and Sunnah have warned in verses and hadiths against this criminal act, and this phenomenon is undesirable because it involves the dispersal of human society and the spread of chaos and revenge that lead to the spread of transgression and dissolution in society. In this research, we discuss killing in the Qur’an and Sunnah, a study of the causes and effects, where we review the most important reasons that lead to killing, including religious weakness, faith, temptation, envy, mental and nervous influences, and anger.... We also review the most important effects resulting from killing, including the wrath of God Almighty and the Messengers, the disappearance of life, and the annihilation of creation and offspring. And sins and eternity in hellfire... in addition to discussing the most important ways to prevent murder by following legitimate and legal methods such as retribution for the perpetrator and precaution in sparing blood, which contributes to reducing chaos and spreading societal security. [ABSTRACT FROM AUTHOR]

I defend a deontological social contract justification of punishment for philosophers who deny free will and moral responsibility (FW/MR). Even if nobody has FW/MR, a criminal justice system is fair to the people it targets if we would consent to it in a version of original position deliberation where we assumed that we would be targeted by the justice system when the veil is raised. Even if we assumed we would be convicted of a crime, we would consent to the imprisonment of violent criminals if prison conditions were better than the state of nature but deterring enough to prevent the state of nature. [ABSTRACT FROM AUTHOR]

This paper discusses a non-state justice system (Sistema Comunitario de Seguridad, Justicia y Reeducación, hereafter: SCSJR) applied by some of the Afromexican and Indigenous communities of the Guerrero state in Mexico as an example of a maximalist restorative justice system. Restorative justice is presented here as an alternative to criminal justice. While it responds to similar moral concerns as retributive justifications do, it offers more adequate mechanisms of dealing with certain crimes and aims to reduce coerciveness of justice when dealing with lawbreaking. Restorative justice is also an approach that should be perceived as more legitimate when handling cases where the state lacks the moral standing to prosecute offenders. The SCSJR is used as an example to demonstrate the possibility of a justice system based on restorative principles to be effective in handling the entirety of lawbreaking in a community. In the case of the SCSJR this approach to justice has been proved to be effective even in the wake of high levels of criminal activity in the region. This paper discusses the SCSJR’s institutions and attitude toward lawbreaking and argues that they demonstrate an example of a justice system based on restorative justice. [ABSTRACT FROM AUTHOR]

A growing number of theorists have launched an epistemic challenge against retributive punishment. This challenge involves the core claim that it is wrong (intentionally) to inflict serious harm on someone unless the moral argument for doing so has been established to a high standard of credibility. Proponents of this challenge typically argue that retributivism fails to meet the required epistemic standard, because retributivism relies on a contentious conception of free will, about whose existence we cannot be sufficiently certain. However, the scope of the epistemic challenge should not be limited to doubts about free will or retributivism. In this article, I argue that the epistemic challenge should be expanded beyond the original focus on justifications of punishment. By “expanding the epistemic challenge” I mean demanding that other purported justifications for serious (intentional) harm be held to a high standard of credibility. To provide a focus for the argument, I will concentrate on the “Public Health Quarantine Model” defended by Gregg Caruso, but my arguments have wider implications beyond this model. A growing number of “abolitionist” theorists believe that punishment is wrong in principle. If retributive punishment, or punishment in general, were abandoned, we would need to ask, “how else should we respond to crime?”. My arguments suggest that all such abolitionists will have to face the same epistemic standard as penal theorists if they wish to replace punishment with the intentional imposition of non-punitive severe coercive measures. [ABSTRACT FROM AUTHOR]

Recently, there have been debates in Portugal regarding the morality of assisted death. One of the leading opponents in Portuguese society against assisted death are Catholics. They argue that the right to life implies that assisted death is immoral and provide four key arguments they believe justify their position. In this article, we reply to these four articles and show that they all fail. [ABSTRACT FROM AUTHOR]

Despite many decades of interfacing with the HIV and AIDS pandemic, religious responses to the plight of the affected and infected still border on the doctrine of retribution. Some religious leaders, particularly from the Christian perspective, are still preaching about the intersection between infection and promiscuity in relation to the HIV and AIDS pandemic. Such a message from the pulpit overlooks people born with HIV infection and partners, more particularly women in long term permanent relationships including marriage, who are unknowingly infected with HIV. Additionally, religious doctrines and religious moral positions embody perceptions that regard the infected as deserving due punishment for their sins. Using desktop research and drawing from the Job narrative, our article seeks to explore the influence of religion on HIV and AIDS. It acknowledges the ambivalent interface between sexuality, gender and HIV and AIDS, taking into account how such interwoven issues affect health seeking behavior of people living with HIV and AIDS (PLWHA). Espousing the Job narrative as wisdom in revolt, the article acknowledges the complexity of HIV infection and negates the doctrine of retribution. It concludes by proffering an alternative, holistic and sensitive theological response in the face of the HIV and AIDS pandemic. [ABSTRACT FROM AUTHOR]

Local Own Source Revenue had been greatly impacted by the Covid-19 pandemic. Local Taxes and Local Retribution has been decreased as many hotels, restaurants and entertainment businesses were not allowed to open. The aim of this research is to determine the effect of Local Taxes and Local Retribution during the Covid-19 pandemic on Local Own Source Revenue, which impacted on Capital Expenditures during the Covid-19 pandemic. The population in this study is 54 Local Government Yearly Financial Statement from 27 cities/regencies in West Java Province for 2020 and 2021. Sampling Method that is being used is non probability sampling method, with a total sample of 54. The independent variables of this research are Local Taxes and Local Retributions, the dependent variable of the research is Capital Expenditure and the mediation variable is Local Own Source Revenue. The research results show that Local Taxes and Local Retribution have a significant positive effect on Local Own Source Revenue and Capital Expenditures during the Covid19 pandemic, and Local Own Source Revenue positively mediates Local Taxes and Local Retriburtion on Capital Expenditures during the Covid-19 pandemic. [ABSTRACT FROM AUTHOR]

Following the principles laid in foundation of Criminal Code adopted in 1960 Georgian legal scholars have always been very cautious to issues of criminal punishment. Remembering bloody consequences of soviet repressions, they always tried to follow the principle of proportionality. So did the legislature. Criminal Code of Georgia adopted in 1999 was largely based on that principle. Yet, in 2004 Georgian Parliament declared policy of zero tolerance which led to number of legislative innovations. Rules on imposing a sentence in case of cumulative crimes were substantially affected. Despite high expectations in just eight years it became apparent that something went wrong. In 2012 newly elected Parliament faced a necessity to declare a significant amnesty for vast number of prisoners and rethink the policy overall. Present article attempts to analyze these legislative tendencies through the prism of theories of goals of punishment. Author argues that above mentioned issues were mostly consequence of superficial approach to the subject. The chase for statistics made government less mindful towards fundamental categories of criminal punishment. Namely, the goal of restoration of justice was almost entirely sacrificed for the sake of general prevention while special prevention was to a great extent misinterpreted as well. In 2013, thanks to further legislative innovations, general radicalism was largely overcome, but there is still much room for improvement.

This study suggests Christian salvation, as God's power revealed in the eschaton brought by Jesus' action in incarnation, crucifixion and resurrection to initiate a liberating course of karma for the blind and visually impaired, is based on a critical challenge to a Chinese version of dis/ableism implicitly and explicitly expressed in a folk belief in paoying (a belief in retribution for what one does) and cán fèi (deformity and uselessness), thus empowering the blind and visually impaired to celebrate life in which they are received as a gift and they are gifted, with reference to the practice of the Hildesheimer Blindenmission in Hong Kong and a theological reflection of touch. [ABSTRACT FROM AUTHOR]

The first part of this paper surveys five perspectives in Kant's philosophy on the quantity of retribution to be inflicted on wrongdoers, ordered by two dimensions of difference – whether they are theoretical or practical perspectives, and the quantity of retribution they prescribe: (1) theoretical zero, the perspective of theoretical philosophy; (2) practical infinity, the perspective of God and conscience; (3) practical equality, the perspective of punishment in public law; (4) practical degrees, the perspective we adopt in private relations to others and (5) practical zero, a perspective I argue is entailed by Kant's doctrine of strict right, which is his justification of coercing compliance with public law. Kant acknowledges 1–4 but not 5. The second part draws on Kant's account of the burden of proof in criminal law to argue that Kant is wrong to adopt 3 in responding to criminals, and that we ought to adopt 5 instead. [ABSTRACT FROM AUTHOR]

In this paper I analyze the relationship between the retributive and the preventive function of punishment, within the frame of Kant's juridical theory. Despite Kant's explicit rejection of the preventive function in his brief discussion on Criminal Law, his observations regarding right and coercion allow to establish an acknowledgement of the preventive function. In my discussion of this topic, I will consider some methodological, juridical and moral premises which influence Kant's emphasis on the retributive principle. I will also consider the relationship between both function (retributive and preventive) of punishment, within the frame of his brief treatment of Criminal Law. [ABSTRACT FROM AUTHOR]

This article concerns the problem of eternal hell in Islam as an aporetic problem of evil with a focus on Aijaz's description of the Islamic soteriology. I contest his description of Islamic culpability and his claim that all non-Muslims are regarded as kâfir and consigned to eternal hell. First, I aim to illustrate the pitfalls in his line of argumentation such as crude generalizations and selective reading of the Islamic sources, which seem to render his argument a strawman fallacy. I offer a more accurate analysis of the Islamic view, by arguing that only a limited group of people who fight against truth through evil actions are considered as kâfir. Second, building on my analysis of the notion of kâfir , I address the question whether God's perfect love and wisdom are compatible with limited salvific exclusivism. Thus, I aim to elaborate on the rationale behind the prescription of eternal punishment for the kâfir in the Quran in the rest of the article, by arguing that the kâfir is incapable of genuine repentance due to his character formed by his free choices. This, in turn, makes it impossible to achieve retributive justice through a finite punishment concerning the kâfir 's evil actions. [ABSTRACT FROM AUTHOR]

The Catholic approach demands some "determinate" (Walzer [24]: 178) and "socially expressed" (Walzer [24]: 177) punishment - and this is I the i reason why Walzer prefers it. And, more importantly, it obscures the fundamental nature and importance of the problem of dirty hands.[6] Consider how, for example, although Walzer concedes that we all - politicians and non-politicians alike - can face dirty hands dilemmas, he still insists that there is something special about the way in which politicians face these (or about what is at stake when it is politicians who face these dilemmas, etc.). Tellingly, Walzer suggests that this alleged right that non-politicians may have (and that politicians, regarding their political activity, certainly lack) "might be regarded as the moral equivalent of our legal right not to incriminate ourselves" (Walzer [24]: 165). The protestant approach exemplified by Weber also prescribes a punishment, but in Walzer's estimation, such punishment is too private and indeterminate, entirely left to the conscience of the tragic hero, thus giving us reason to suspect the politician with dirty hands of "either masochism or hypocrisy or both" (Walzer [24]: 177).[17] Walzer prefers the Catholic approach over the Protestant approach - Camus over Weber - because only the former prescribes a "determinate penalty" for a "determinate crime" (Walzer [24]: 178). [Extracted from the article]

This study examines Aníkúlápó, a Yoruba historical movie, to elucidate cultural perspectives on retributive justice. The study is grounded in the Yoruba worldview, which frames retribution as essential for restoring cosmic and social equilibrium when moral norms are violated. The data analysis used textual analysis of Aníkúlápó's narrative depictions of crime and punishment as insights into traditional Yoruba principles of retributive justice. The findings reveal that the movie accurately portrays customary public punishment processes in precolonial Yoruba society aimed at communal justice and harmony. Beliefs in supernatural forces dispensing divine retribution are also authentically represented. While punishments seek to deter crime and rehabilitate offenders, scholarly critiques note occasional unfairness and excess. Overall, the analysis of the movie illuminates the pivotal role of retribution in Yoruba's cultural identity and moral philosophy. The key themes in the study relate to retribution's links to cosmic balance, supernatural dimensions, and functions as deterrence and rehabilitation. By situating the analysis of Aníkúlápó within scholarship on African jurisprudence, the study elucidates Yoruba perspectives on fate, choice, proportionality, and pragmatism when responding to moral complexities and wrongdoing. This study contributes original humanistic insight into indigenous African philosophies of social harmony beyond punitive justice. This study recommends comparing diverse narratives and contemporary attitudes to enrich the understanding retribution's nuanced cultural significance. [ABSTRACT FROM AUTHOR]

This paper discusses two typical Greek traditions of envisaging punishments for wrongdoings: one is the religious idea of inherited responsibility, and the other is the invention and evolution of the notion of hell. The former idea, sometimes summarized by authorities such as Gustave Glotz, Eric Dodds, and Hugh Lloyd-Jones under the terms inherited guilt, ancestral fault, and responsabilité héréditaire, is one of the major themes running through the writings of authors of both the Archaic and Classical periods, and is found in genres such as elegy, historiography, oratory, and prominently tragedy. As a core idea of Greek literature, it suggests that the descendants of wrongdoers are punished not for their own sins but for those of their ancestors. With the exclusion of ideas of a punishing hell, an afterlife, and the transmigration of souls, the doctrine of inherited responsibility has its own necessity for sustaining belief in the efficacy of divine punishment, given the common human experience that evil generally escapes punishment. Solon is the first Greek author to make such a statement explicitly. The latter tradition has a much longer history, which runs from Homer to Plato. Nonetheless, the descriptions of hell from Homer onwards do not remain consistent and uniform. Its evolution with the gradual incorporation of religious ideas such as afterlife punishment and transmigration of souls witnesses the need for a much more self-sufficient interpretation of cosmic justice than the notion of inherited responsibility. One interesting fact about the two traditions is that both have coexisted in the same period of time in the testimony of contemporary authors and even in the same author, notably Herodotus and Plato. Nonetheless, "with the growing emancipation of the individual from the old family solidarity", the former idea has to give way to the latter. And in turn, the notion of inherited responsibility that gradually becomes unacceptable prompts the maturation of hell by the introduction of new elements from eschatological movements. This paper is divided into five parts. The first part serves as an introduction. The second part discusses the Homeric depiction of the Hades, which represents an early Greek understanding of the life of the dead. The third part is devoted to a detailed analysis of Solon's notion of inherited responsibility and the various factors that contribute to its final explicit articulation. The fourth part focuses on the Orphic ideas of afterlife trial and transmigration of souls and their introduction into what we may call Platonic hell culminant in antiquity, which aims to offer a more self-contained system of justice and punishment. The fifth part is a conclusion. [ABSTRACT FROM AUTHOR]

Four studies (total N = 1586) test the notion that people are motivated to punish moral rule violators because punishment offers a way to obtain structure and order in the world. First, in a correlational study, increased need for structure was associated with the stronger endorsement punishment for moral rule violators. This relationship between need for structure and punishment was not driven by political conservatism. Three experimental studies then tested, and corroborated, our main causal hypotheses: that threats to structure increase punitive judgments for moral rule violators (i.e., a compensatory mechanism; Study 2) and that a lack of punishment for wrongdoing (relative to punishment for wrongdoing) makes the world seem less structured in the moment (Studies 3 and 4). We compare and contrast our structure-based account of moral punishment to other theories and findings across the punishment literature. [ABSTRACT FROM AUTHOR]

Following the principles laid in foundation of Criminal Code adopted in 1960 Georgian legal scholars have always been very cautious to issues of criminal punishment. Remembering bloody consequences of soviet repressions, they always tried to follow the principle of proportionality. So did the legislature. Criminal Code of Georgia adopted in 1999 was largely based on that principle. Yet, in 2004 Georgian Parliament declared policy of zero tolerance which led to number of legislative innovations. Rules on imposing a sentence in case of cumulative crimes were substantially affected. Despite high expectations in just eight years it became apparent that something went wrong. In 2012 newly elected Parliament faced a necessity to declare a significant amnesty for vast number of prisoners and rethink the policy overall. Present article attempts to analyze these legislative tendencies through the prism of theories of goals of punishment. Author argues that above mentioned issues were mostly consequence of superficial approach to the subject. The chase for statistics made government less mindful towards fundamental categories of criminal punishment. Namely, the goal of restoration of justice was almost entirely sacrificed for the sake of general prevention while special prevention was to a great extent misinterpreted as well. In 2013, thanks to further legislative innovations, general radicalism was largely overcome, but there is still much room for improvement. [ABSTRACT FROM AUTHOR]

Ostensibly, the main purpose of any interrogation is to obtain the truth about what a detainee knows and does not know, yet punitive motives can influence interrogators' decisions on how to extract information from detainees. Three studies directly compared the degree to which punitive or informational priorities predicted decisions to use "Enhanced Interrogation Techniques" and other forms of torture on hypothetical detainees in a War on Terror scenario. Participants were, both within subjects and between subjects, more likely to support torture for detainees with a violent history but unlikely to be withholding potentially life-saving information than for detainees likely withholding such information but having a nonviolent history. In addition, multiple regression and mediation analyses suggested that punitive motives were stronger predictors of support for torture than informational motives. The results further bolster the existing evidence that punitive motives may decisively influence decisions about when to inflict torture. [ABSTRACT FROM AUTHOR]

»He punishes us; then he shows us mercy. He sends us down to the world of the dead, then he brings us up from the grave« (Tob 13:2). The Old and New Testament theology of Sheol (hereinafter šeᵓôl) follows the logical sequence of human life and death. Man enters šeᵓôl as he has built himself during his lifetime. In other words, in šeᵓôl the basic human determination and nature does not change. It cannot happen in šeᵓôl that a righteous person turns into a wicked and a wicked person becomes a righteous. However, the key characteristic of šeᵓôl is not the immutability of the basic position but the impossibility of expressing praise to God. This virtue characterizes the life of a righteous person who glorifies God with his righteousness. Therefore, the righteous man by his nature does not belong to that place because the one who praised and blessed God during his life cannot stop glorifying him even in šeᵓôl. The wicked man, however, who does not glorify God during his lifetime is suited to the postmortem environment of šeᵓôl in which God's name is not invoked. Thus we come to the conclusion that šeᵓôl belongs exclusively to sinners, or to those who do not praise God. The theology of šeᵓôl reached its peak in the teaching that šeᵓôl is not the eternal abode of the righteous. The righteous indeed descends to šeᵓôl but his soul does neither rot there nor does he become a part of the impersonal contents of šeᵓôl. Since it cannot remain in šeᵓôl, the justified soul after freeing itself from its habits that led it to sin during its life and having risen in holiness, rises to the heights and it is God himself who delivers it and who rewards it with a happy eternity. Therefore, for the dominant biblical theology it is not questionable that the righteous will see the face of God but what privileges one over the other is the time of stay in the place of the dead, i.e. šeᵓôl. The elaborate Christian theology calls that time of souls' stay in the place of the dead the purgatory. [ABSTRACT FROM AUTHOR]

Criminal law interpretation in China faces two primary challenges in terms of value judgments. Normative interpretations often fall into circular and inadequate reasoning, while judges, the key figures in applying interpretive principles, frequently lack the necessary value judgment engagement and proficiency. Traditional criminal law interpretation is ensnared in a subjective-objective dichotomy, resulting in a misalignment with the aim of "legitimate and rational" interpretation practices in China. To rectify this, a philosophical shift is required to allow intersubjective value judgments while maintaining subjectivity-objectivity as the prerequisite. Criminal law interpretation ensures the completeness of value judgments through a combination of specialized knowledge and public discourse. This involves the creation of systematic criteria for value judgments and adherence to legal principles. The former necessitates defining the internal and external standards of value judgments, formulating rules for the resolution of conflicting standards, and underlining the practical importance of criminalization under law, or "no crime or punishment without law" (the principle that only the law can define a crime and prescribe a penalty) and "Where no law applies, it is permissible to redefine a crime as non-criminal or minor" (decriminalization). The latter involves three perspectives: logical reasoning and theoretical arguments; positive and negative judgments; and formal and substantive rationality. Moreover, it should be approached from four dimensions: normative orientation, individual case promotion, reverse exclusion, and constitutional guidance. [ABSTRACT FROM AUTHOR]

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False flag operations are acts of deception carried out by government officials to blame other countries or political groups for an attack against the nation with the aim of stirring up a desire for retribution against the supposed perpetrator. Since the effectiveness of a false‐flag operation depends on preventing the truth from becoming widely known, it is impossible to know how often such operations have been carried out. Nevertheless, some historical events have been revealed in time, so we can better understand how they operate. The focus here is on false‐flag operations in Western Europe and Turkey, carried out as part of the Gladio program during the Cold War under the supervision of the CIA. In each case, the CIA persuaded NATO members to recruit right‐wing operatives to engage in terrorist actions and then blame the resulting deaths on left‐wing groups, mostly communists. In this way, the United States used deception and terror to prevent communists from gaining power in Europe after World War II. [ABSTRACT FROM AUTHOR]

Criminal justice is usually retributive – that is, justice is only apparent when an offender receives their just deserts. While Western ideas of criminal justice have historically been influenced by Christian tradition, doctrine and theology, in this article the Lord's Prayer is used as a starting point to challenge conventional thinking. The article considers the prayer's emphasis on God's kingdom, and on forgiveness. Through the lens of retributivism there is little room for forgiveness, and kingdom justice would be an injustice. It is argued that the Lord's Prayer turns notions of justice upside down. Implications are discussed. [ABSTRACT FROM AUTHOR]

Despite many decades of interfacing with the HIV and AIDS pandemic, religious responses to the plight of the affected and infected still border on the doctrine of retribution. Some religious leaders, particularly from the Christian perspective, are still preaching about the intersection between infection and promiscuity in relation to the HIV and AIDS pandemic. Such a message from the pulpit overlooks people born with HIV infection and partners, more particularly women in long term permanent relationships including marriage, who are unknowingly infected with HIV. Additionally, religious doctrines and religious moral positions embody perceptions that regard the infected as deserving due punishment for their sins. Using desktop research and drawing from the Job narrative, our article seeks to explore the influence of religion on HIV and AIDS. It acknowledges the ambivalent interface between sexuality, gender and HIV and AIDS, taking into account how such interwoven issues affect health seeking behavior of people living with HIV and AIDS (PLWHA). Espousing the Job narrative as wisdom in revolt, the article acknowledges the complexity of HIV infection and negates the doctrine of retribution. It concludes by proffering an alternative, holistic and sensitive theological response in the face of the HIV and AIDS pandemic.

This introduction outlines the main contribution to the historiographical discussion about post-Holocaust transitional justice and retribution trials in Poland, Hungary and Romania.

In the Sejarah Melayu or Malay Annals , the fall of Singapura is widely appraised as an act of divine retribution unleashed upon rulers who have committed injustice. Implicit in this theodicy is the promise of moral justice enshrined in the Bukit Siguntang covenant, which ensures mutual reciprocity between the rulers and the ruled. But a cautious approach to the narrative of Singapura's demise reveals how justice is suspended, rather than upheld, in service of power. Enabling this suspension of morality is the transformative capacity of violence. This article performs a close reading on three consecutive episodes of unjust violence inflicted on a foreigner, a child, and a concubine, respectively, prior to the sacking of Singapura by Majapahit. In scrutinising the symbolic significance of these victims as persecuted by injudicious rulers, this article posits that violence functions as a rhetorical trope in the retelling of a Malay history. As victims are made scapegoats, unjust violence brings about the fall of Singapura and, by the same token, necessitates the birth of Melaka. Violence impels the forward movement of a royal genealogy by permitting an uninterrupted sequence of reigns through a sequence of crises. [ABSTRACT FROM AUTHOR]

The purpose of this study is to find out, analyze and describe how the Service Mechanism for Building Permits at the Investment Service and One-Stop Integrated Services in Minahasa Regency. The research method used is descriptive qualitative. with the results of research on the first indicator there are still many people who do not know the requirements that need to be input when registering. the second indicator is the location checking process is carried out to see whether the applicant's data matches the location or not and then there is a determination of retribution fees. third indicator the process and printing of Building Permit Decrees is still not effective in obtaining Building Permits. and on the fourth indicator the process of ratifying the SK IMB is often delayed because the officials and authorized officials are not in the office. Keywords, Services, Building Permits. [ABSTRACT FROM AUTHOR]