Last month, committee members of Keele University Law Society set sail on the river Thames, along with delegates from other university law societies around the country and representatives from major law firms, schools and organisations, for a unique networking experience. The voyage was intended to give students a chance to chat with the professionals in a rather quaint setting by modelling itself on the tried and tested relationship firestarter, speed-dating. 'Speed-networking' was the result.
The process gave each organisation a table and each group of students a mere three minutes to grasp the professionals' attention. Once the time was up, a bell would ring and the students would proceed to try their 'moves' on the next table. While all the hallmarks of its inspiration - sweaty palms, awkward introductions and an aroma of desperation - were present, the topics of conversation were fresh: instead of discussing hobbies, music and babies the conversations revolved around the opportunities these organisations have to offer law students, as well as the funding and support they can give to our Law Society projects.
Our committee made a lasting impression on many of the professionals and a great many law societies around the country, we hope to build on these relationships to bring you some interesting events and socials in the coming year.
Friday, 26 July 2013
Monday, 18 March 2013
More than merely preparatory notes on the law of attempt
Being limited to only one-thousand words on this vast topic proved tight. This paper addresses the main justifications for punishing attempts.
'Inchoate crimes cause no direct harm to victims. Therefore
it is strange that we punish such behaviour.' Discuss in relation to the law of
attempt.
More than
merely preparatory notes on the law of attempt
Inchoate
offences are incomplete crimes. Consummation of the crime may fail for a number
of reasons (miscarry, prevention, change of mind, impossibility) and since
these offences are not concerned with harm caused by the defendant (indeed in
many cases there will be none) the attribution of criminal liability and,
hence, punishment stands in strong need of justification. This paper will
briefly examine the common justifications for punishing attempts and provide
some examples where these are insufficient.
Moral
blameworthiness
The
Law Reform Commission noted how “the moral culpability of the author of a
failed attempt at a crime can be on a par with that of the successful criminal”.
It may be merely a matter of luck that the attempter failed to harm the victim.
In these instances conviction for an inchoate offence promotes equality of
treatment between those whose conduct accomplishes criminal results and those
whose similar conduct fails because of a fortuity (T.K.H. Ill, ‘Reforming the
Law of Inchoate Crimes’ (1973)). “The attemptor of murder not escape liability
solely because of fortuitous non-occurrence of death” (Law Reform Commission).
Furthermore,
there are practical (consequentialist) advantages to punishing such morally
blameworthy people in absence of harm: namely rehabilitation and incapacitation
of these wrong-thinking individuals who might otherwise harm society. The
deterrent effect is also a compelling argument. In any case it is clear that
those who attempt to commit a crime but, for reasons beyond their control, fail
are just as morally blameworthy as someone who succeeds in his attempt. Herring
refers to these as complete attempts.
There
are logical limitations to the extent of attempts which may be justified by
moral blameworthiness: if punishment is justified on the basis of moral
blameworthiness alone then there should be an exception for punishing attempts
where the defendant (of his own locomotion) abandons the attempt. A person who
abandons his attempt is not as morally culpable as one who chooses to complete
it, however there is currently no authority to suggest that he would be
acquitted of an attempt. This is inconsistent with the premise of punishment for
moral blameworthiness.
Here
it is appropriate to draw a distinction between two types of attempts: complete
attempts and incomplete attempts. A complete attempt is committed when the
defendant did everything within his power to commit the substantive offence
i.e. not only were his actions more than merely preparatory, they were so
extensive that they would have brought the offence to completion (e.g. D aims
his gun at V, pulls the trigger but V ducks at the last minute and so avoids
the bullet). In such cases we can be sure that the defendant would have
committed the crime and, on the moral blameworthiness principle, it would be
appropriate to punish him. However, there is another breed of attempt:
incomplete attempts, where the crime did not complete because it lacked some
action on the defendant’s part. This may be either because he had not performed
the act yet or because he was prevented (e.g. by a policeman holding his arm
before he shot the victim). In these cases the court cannot be certain that the
defendant would have continued the crime to completion. Furthermore the
incompleteness may demonstrate a wavering attitude or lack of determination to
commit the crime, in which case punishment for moral blameworthiness is
inappropriate. It may also demonstrate the defendant’s ineptitude. In each of
these cases it is unnecessary to incapacitate the defendant to protect society
(he has shown that he either does not have the disposition or the aptitude of a
dangerous criminal).
Harm
The
foremost authority advocating the irregularity of punishing inchoate offences
is Mill’s harm principle: (simply) that acts which cause harm should be
punished. Clearly the punishment of attempts which cause no harm to the victim
sits uncomfortably with this principle. However, there are some attempts which
(despite their failure) do cause harm to the victim. It is justified in the
harm-centred conception of the criminal law to punish these. The Law Reform
Commission comments on this: “If a person learns of an attempt on their life
they will feel shock and fear and so on. They have been in a real sense ‘harmed’.”
Creation
of risk
There
is an assumption that attempts result from the defendant creating a risk that
the substantive offence would be committed (and not consummating it).
Punishment for creation of this risk is another compelling argument.
“...attempting a crime risks that crime being completed and that in striving to
prevent that crime it should be sought to deter the attempting of the crime
whether such an attempt will prove successful or not” (Law Reform Commission) Thus,
if the aim is to prevent certain types of harm, then it is rational to prohibit
risking that harm as well as causing it. If the law of attempts were to be
abolished it would act as an incentive for people to try to commit crime and the
risk of crimes being consummated would peak.
However,
risk-minimalisation does not provide complete justification for all attempted
crimes: it follows that if attempts causing a risk of the crime are punishable,
then attempts which do not create a risk of crime (i.e. impossible crimes which
due to the defendant’s ineptitude, legal or physical impossibility could never
consummate) should not attract criminal liability. The criminal law’s main aim
is crime-minimalisation; there is no need to punish acts that do not result in
crime.
Practical
efficacy
Practical operation of the police is another compelling argument. Criminal liability
should be attached to attempts so that the police are permitted to arrest
someone who is about to commit an offence, rather than having to wait until the
offence has been committed (and the harm caused). But we must also consider the
consequences of this practice. A person who is in the process of committing a
crime has no incentive to abandon his attempt as he will nevertheless attract
the same level of culpability as had he completed it (e.g. If D shoots at V and
misses, he may as well have another shot!). This argument has been criticised
as it presumes that all criminal actors have knowledge of the criminal law (similar
to that of a second-year law student).
Conclusion
Each
individual justification for punishing attempts does not conclusively justify
punishment for all forms of attempt. However, collectively the justifications
successfully provide arguments for punishing all of the aforementioned types of
attempt. There is strong opinion that in practice punishments for an attempt
should, nevertheless, be less severe than those for substantive offences. This
is perhaps a more arguable area of the law of attempts, to be considered in a
later paper.
Friday, 15 March 2013
Putting Punishment on the Gallows
This Law and Ethics module paper received a first. It was written in response to the following statement:
“It is not permissible for the state to punish people. Punishment cannot be morally justified...”
The paper argues that while consequentialist justifications are often claimed for punishment, the real rationale behind punishment is found in the retributivist school of thought.
Putting Punishment on the Gallows
Having escaped formal definition, a
sufficient description of punishment may be inferred from Hart’s proposed
requirements of punishment[1]: punishment
is an infliction of suffering, sanctioned by the state, upon an individual in
response to a crime for which he is culpable. The need to justify punishment
arises because it involves the infliction of suffering upon an individual: it
“cripples people…”[2] and
“commits the state to the barbarity of deliberately damaging people’s lives”[3]. It
has even been described as “an extraordinary abomination”[4]. And
so the pressure to justify punishment in such circumstances is considerable.
There are two common ideological
perspectives on the institution of punishment: consequentialism and retributivism.
This paper will propose that pursuing a beneficial outcome (consequentialism) is not a morally
legitimate reason to inflict harm upon an individual; however to punish a
convicted person because he is morally culpable (retributivism) is.
- Consequentialism -
Consequentialism is a utilitarian
perspective. The utilitarian philosophy claims simply “that an action is
justified according to whether it maximises happiness or utility, as against
other available options”[5]. With
respect to punishment, it will be justified if the benefit it brings to society
and the convicted individual is greater than any detriment it causes. There are
three aims which are commonly used to justify punishment, all seemingly
beneficial outcomes. Therefore to justify punishment the following must be
proved: firstly that punishment is effective at bringing about one of these purported
ends; and secondly that the benefit from doing so outweighs any detrimental
consequences.
Incapacitation
Incapacitation aims to “deprive offenders
of the power of doing future mischief.”[6] The most economical way of achieving this
is to disable “known criminals and recidivists via incarceration or even death”
(Wilson 1975)[7]
which explains why incarceration has become the most common form of incapacitation.
It is far less likely that an offender can continue to
harm society while incarcerated,[8] therefore
it can be said that incarceration is effective in achieving its purported aim
of disabling criminals. However there are claims that the benefits it brings to
society do not outstrip the costs. The first of these is the inability of
incarceration to prevent crime in the long term: criminals are only in custody
for a finite period of time and may acquire new skills during their stay in
prison (sometimes referred to as the university of crime) so that they may pose
a greater threat to society in future[9],
such is demonstrated by recidivism rates. Furthermore there is a considerable
monetary cost to society of institutionalised incarceration, which may further offset
the benefits to society.[10]
If proven that incarceration is actually
effective in incapacitating criminals the first requirement (that punishment
benefits society) will be fulfilled. However due to the ineffectiveness of
incarceration in the long-run at preventing crime and the economic cost
involved it is arguable that the benefits to society are outweighed by the
costs, and therefore incarceration cannot be justified on consequentialist
grounds. The need to incapacitate known criminals is one of the more compelling
arguments for punishment; it is the means of incapacitation (i.e.
incarceration) that attracts criticism.
Deterrence
Deterrence aims to reduce crime by
assigning a cost to an unlawful act which functions as a disincentive to commit
that crime. The cost involved is the threat of future punishment; an individual
knows that if they commit a certain crime they will be subject to a certain
cost.
The logical argument is strong: an
individual is less likely to pursue a criminal course of action if the cost of
doing so is great. However, the practice assumes that criminals are rational
actors and only choose to commit a crime after careful weighing up of the costs
and benefits; a notion which is untrue for many criminals (e.g. crimes of
passion).[11] The
argument that ‘rational’ criminals will be deterred has some persuasiveness.
The problem with justifying deterrence in this way is that it is difficult to
obtain data to prove both its effectiveness.[12]
Set aside this question of effectiveness
and one will find the moral question is more disturbing. Let us assume for a
moment that punishment is proved to
be an effective deterrent. “Can an argument from deterrence alone justify in
any sense the infliction of pain on a criminal?”[13]
Barnett presents a compelling argument that it cannot: if punishment is
inflicted upon an individual for the sole purpose of teaching society a lesson
it is not done as a proportionate response to the crime; the crime merely
serves as an excuse to make an example of the individual.[14]
A logical extrapolation can be
made: if deterrence is the ultimate end of all punishment then it matters not
whether the individual subjected to the punishment is guilty or innocent; all
that is required is that the public perceive him to be guilty and witness him
being punished as a consequence. This will have the desired deterrent effect. A
wholesome pursuit of deterrence commits us to punishing the innocent in pursuit
of ‘greater good’ for society.
Retributivists argue that this is
an absurdly immoral practice: it is not inhuman nature to punish a person who
does not deserve to be punished. The roman maxim ‘nulla poena sine leges, nulla poena sine crimen’ illustrates
this.[15] “The
utilitarian might respond to this claim by insisting that such cases cannot
arise, since by definition, punishment is not punishment of the innocent.”[16]
Further criticism is that in
pursuing deterrence one is not obliged to act proportionally, indeed
proportionality may be counterproductive to achieving this end: “If the
apparent magnitude, or rather value of [the] pain be greater than the apparent
magnitude or value of the pleasure or good [the perpetrator] expects to be the
consequence of the act, he will be absolutely prevented from performing it”[17] This
suggests that the pain must be greater than the benefit in order to deter
absolutely; the punishment is therefore disproportionately more severe than the
crime – a notion which casts severe doubts on the morality of its application
and is strongly contested by retributivists.
Rehabilitation
Rehabilitation of a criminal means
a “change in his mental habitus so that he will not offend again”.[18] Historically
it was considered that rehabilitation should be the sole purpose of punishment.[19]
Limited success was demonstrated
with programmes “directed at specific offender sub-groups”[20].
However, in practice not only was the commonest form of punishment
(incarceration) incapable of succinctly accommodating rehabilitative programmes[21],
but that incarceration actually had the opposite effect of rehabilitating.[22]
Clearly there is doubt as to the
effectiveness of rehabilitation. However, assuming that rehabilitation is effective, the second (more
pertinent) issue is whether rehabilitation (alone) is sufficient to justify
punishment.
Again the issue with this
justification is that rehabilitators are under no obligation to act
proportionally, meaning that rehabilitative programmes resulted in
disproportionately severe and unjust ‘treatments’. Treatment in rehabilitation,
it was argued, fell outside the definition of punishment and often entailed
measures which were far worse than those used in punishing.[23]
This practice was defended by the argument that the ‘patients’ are not being
punished at all. Retributive critics argue staunchly against such a proposition
which imposes on offenders harsher punishments than their just deserts in the
name of treatment.
Evaluation of consequentialist justifications
In summary, consequentialist
justifications, which aim to maximise beneficial consequences, draw
justification from Mill’s harm principle: “the only purpose for which power can
be rightfully exercised over any member of a civilized community against his
will, is to prevent harm to others”.[24]
This principle seemingly justifies all uses of coercive force where the
benefits to society outweigh the costs to the individual.
Fundamental to justifying
punishment in this way is the need to prove that the measures are effective and
efficacious in bringing about the purported benefits. This is an argument which
proves difficult (for the reasons above) most notably for deterrence and
rehabilitation, and to a limited extent for incapacitation (due to its
temporary and ‘dehabilitative’ nature). Furthermore, it is arguable that if
disproportionate punishments become commonplace in society (such as for the
purposes of deterrence or rehabilitation) then this is a detrimental
consequence to the society and therefore can no longer draw its justification
from Mill’s harm principle. Immanuel Kants’s theory follows from this:
“punishment can never be administered merely as a means for promoting another
good”; it should be “pronounced over all criminals proportionate to their
internal wickedness”[25] -
a quantity that may be approximated by society’s sense of moral outrage over
the crime – a retributive concept.
In any event there is considerable
evidence to suggest that although consequentialist aims are commonly referred
to as reasons for punishing an individual, they are not the actual rationale but merely excuses for
serving a criminal his just-deserts.
- Retributivism -
Retributivism, in contrast with
consequentialism, proposes that punishment is a legitimate end. Sometimes
referred to as the ‘just deserts’ principle, retributivist punishment will
deliver to a guilty individual punishment proportionate to his blameworthiness.
“Punishment is an end in itself and needs no further justification”[26],
it is a “fitting response to the offender’s wrongdoing”[27].
“When a person is unjustly harmed through assault or robbery, people typically
experience a strong desire to punish the offender. From a psychological point
of view, what is the source of this motivation, the justification for this
behavior?” and more specifically, why does society punish?[28]
Historically the penal system may
have derived from biblical ‘lex talonis’
teachings that punishment became directly proportional to the crime. It has
evolved into the current system where crimes are graded in severity and
assigned fitting punishments. In this day retributive punishment strikes a
balance between the culpability of the offender and the harm the crime caused
the victim and society.
One explanation for this seemingly
irrational practice is the denunciation theory: punishment is justified through
its role in denouncing the criminal’s wrongdoing, “forcefully voicing the
community’s disapproval and rejection of his conduct.”[29]
It is a legitimate way for the “feeling of hatred and the desire for vengeance…
[that crime] excites in healthily constituted minds”[30]
to be dispelled. Per Lord Denning: “the ultimate justification of any
punishment is not that it is a deterrent but that it is the emphatic
denunciation by the community of a crime”[31]
It is argued in opposition of this
that in order to convey a message of denunciation retributivism need not be
punitive harsh-treatment. Lesser measures would suffice to communicate the
message and so harsh-treatment is disproportionate and unjustified. However,
the rationale for retributive punishment is to quell the moral outrage in
society of an individual’s behaviour. Clearly a symbolic punishment would not
achieve this purpose. Therefore proportionate punishment is necessary.
Another argument critiques the lex talonis notion that punishment
should mirror the crime. It suggests that since the state cannot inflict ‘an
eye for an eye’ type punishment in practice (it may be possible to murder a
murderer; and it could potentially be construed as possible to rape a rapist;
but what precisely would we do to punish a serial killer?!) it instead imposes
other punishments which purport to be proportionate to the crime. However,
there is no non-arbitrary way of attributing the punishment to the crime[32]
(how many years of servitude is a human life to be gauged at?).
These arguments result in the
conclusion that retributivism may impose punishments which are much harsher
than necessary. What if, for instance, a lesser penalty would be sufficient to
rehabilitate a convict; inflicting upon him a harsher sentence would be
unnecessary. The answer for this is that retributivism does not draw
justification from the fact that the sentences it imposes are necessary; it draws justification from
the fact that the sentences are deserved.
Punishment that is proportionate to
blameworthiness maintains the balance in the community.[33]
When an individual commits a crime he upsets the moral balance between himself
and law-abiding citizens by doing something that they would not. He gains an
unfair or illicit advantage and incurs a debt to society (becomes a free-rider).
Retributive punishment restores that balance by imposing punishment that is
equal in magnitude to the debt society incurred.
It follows from this that it
becomes a convicts ‘right’ to be punished. Punishment will repay his debt to
society, annul the wrong and repair the moral damage (in the way that
compensation would repair physical damage in the law of Tort) so that he may
emerge from punishment without unspent guilt.[34]
It is further suggested that
repairing the moral damage inflicted on the victim is a legitimate way to
justify the practice of punishment as “it is unfair to expect victims of criminal aggression to bear the cost of
their victimization.”[35]
This argument is particularly strong for crimes of a heinous nature (e.g.
assault, rape etc.) however it could be questioned in the two following
instances: (i) cases of lesser offences which do not cause such moral damage[36]
(“such as the theft by a relatively poor person from a wealthy person”[37]);
and (ii) it also fails to account for victimless crimes, where there is no
specific moral damage to be repaired. Rather than being a criticism of the
system of retributive punishment it raises a pertinent question: should such
less-serious conduct be criminalised? In the former instance of minor offences
against the person civil liability may suffice to repair the moral damage; and
in the latter it questions whether victimless crimes (e.g. personal drug use)
should be fall within the scope of the law, or whether they fall within a realm
of private morality with which the law is not concerned (a question which ought
to be the title of another essay!).
In criticising retributivism it may
be argued that since it serves no material purpose then punishment is merely a
lust for revenge. However it is clear that the desire to repair moral damage,
or the lust for revenge (or howsoever one phrases it) is evident in our human
nature.[38]
Further, it is suggested that “society as well as the victim requires the just
deserts punishment; unless the punishment is imposed, a real feeling of
incompleteness lingers, and there is a sense that justice has not been done”[39].
These feelings will contribute to doubts in the credibility of the justice
system and feelings that the system is failing. Any governing state is obliged
to be sympathetic to these emotions exhibited by the public and must give
effect to the public’s wishes that ‘justice be done’; indeed it would be wrong
for it not to. Failure to do so would be an action beyond its authority since a
‘legitimate authority’ only exists because its policy is agreeable to the
general population.
Argued in contrary to this is the
notion that retributivism purports to render punishment to the morally blameworthy;
however punishment is in fact only
rendered to those who break a law of the land. Since laws of the land do
not always reflect public morality the outcome is people getting punished where
they are not morally blameworthy – an unjust result under retributivism. This
however, only serves to strengthen the legitimate authority argument raised
above: that a legitimate authority must give effect to the public’s desire to
see only morally blameworthy people punished, therefore it should adopt
legislation so that the criminal law finds morally blameworthy people guilty of
an offence and capable of being punished.
Conclusion
Initially the justification for
retributivism is difficult to grasp; it seems like an arbitrary infliction of
suffering that serves no purpose other than to punish for the sake of
punishment. In spite of this, retributivist considerations appear to be the
governing rationale for all punishments. Rational arguments will only partially
explain punishment for retributivist purposes, but once we realise that
ingrained in all of society is the desire to see morally repugnant offenders
suffer for their wrongdoing the rational arguments become of less importance. For
consequentialism, where punishment is a means of reaching an end, justification
is only found where the purported end is legitimate (i.e. beneficial to
society), and the means successfully bring about this end: the end justifies
the means. This does not mean that none of the material benefits
(incapacitation, deterrence and rehabilitation) can be reaped by society; many
argue in favour of a pluralist system where retributive goals are pursued primarily,
and consequentialist ends are achieved by ‘piggy-backing’ (a happy coincidence).
In retributivism punishment is the
end. Why? Because a wrongdoer deserves to be punished; and society wishes this
to be so.
[1] Hart, Causation in the Law (Clarendon Press
1959) Chapter 4
[2] Gross, A Theory of Criminal Justice (Oxford
University Press, New York 1979) 375
[3] Gardner , Offences and Defences (Oxford University
Press, Oxford 2007) 203
[4] Ashworth,
Andrew and Wasik, Martin (eds), Fundamentals of Sentencing Theory: Essays in
Honour of Andrew von Hirsch (Clarendon, Oxford 1998) 32
[5] Wood,
'Punishment: Consequentialism' (2010) 5/6 Philosophy Compass 3
[6] Oppenheimer,
The Rationale of Punishment
(University of London Press, London 1913) 255
[7] Wilson , Thinking About Crime (Basic Books, New
York 1975)
[8] supra Barnett (1977)
[9]
Punishment can do nothing to provide him with the skills needed to survive in
the outside world. In prison he learns not to repeat the mistake that led to
his capture. The convict emerges better trained and highly motivated to
continue a criminal career.
[10] supra Wood
(consequentialism), 8
[11] Carlsmith,
'Why Do We Punish? Deterrence and Just Deserts as Motives for Punishment'
(2002) 83 Journal of Personality and Social Psychology 2, 285
[12] supra Wood (consequentialism), 16
[13] Barnett,
'Restitution: A New Paradigm of Criminal Justice' (1977) 87 Ethics 4
[14] ibid: “…the criminal act becomes the
occasion of, but not the reason for, the punishment. In this way, the actual
crime becomes little more than an excuse for punishing.”
[15] Latin:
‘no punishments outside the law, no punishments except for a crime’
[16] Quinton,
On Punishment, and other articles collected in H.B. Acton, The Philosophy of
Punishment (St. Martin's Press, Great Britain 1969) 58
[17] Bentham,
Principles of penal law. In John Bowring
(Ed.), The Works of Jeremy Bentham (Russell and Russell, New York 1962) 396
[18] supra Barnett (1977)
[19] supra Wood (Consequentialism), 26
[20] Zedner,
Criminal Justice (Clarendon, Oxford 2004) 97
[21]
supra Barnett (1977): “[prisons] are judged by their ability
to keep the prisoners within the walls and to keep incidents of violence within
the prison to a minimum; as a result, discipline is the main concern… there is
no institutional incentive for the prisoner to improve himself”
[22] supra Zedner (2004), 97: It was
profoundly “dehabilitative”.
[23] Golash, The Case Against Punishment (New York
University Press, New York 2005) 190: “A Clockwork Orange, parodying the use of
aversion therapy, was one dramatic example.”
[24] Mill,
On Liberty (Originally published 1859, Dent, London 1972) ch. 1 para. 9
[25] Kant,
'The science of right' (1952) 42 Great books of the Western world, 397
[26] supra Carlsmith, 284
[27] supra Barnett (1977)
[28] supra Carlsmith, 284
[29] supra Wood (Non-connsequentialism), 2
[30] Cottingham,
'The Varieties of Retribution' (1979) 29 Philosophical Quarterly 238-246,
[31] ibid, 245
[32] supra Barnett (1977): “The appeal to
proportionality was one of the early attempts to come to grips with
deficiencies in the paradigm of punishment. It was doomed to failure, for there
is no objective standard by which punishments can be proportioned to fit the
crime.”
[33] supra Kant (1952), 472-8
[34]
supra Golash (2005), 50
[35] Dr Bedau, Hugo Adam 'Stanford Encyclopedia of
Philosophy: Punishment' <http://plato.stanford.edu/entries/punishment/>
accessed 21 December 2012:
[36] Hampton , 'Correcting
Harms versus Righting Wrongs: The Goal of Retribution' (1992) 39 UCLA Law
Review : 1659-1702
[37] Duff,
'Penal Communications: Recent Work in the Philosophy of Punishment' (1996) 20
Crime and Justice: A Review of Recent Research, 37
[38] supra Carlsmith, 296: “Recently, a
number of writers have outlined the core of just deserts thinking and suggested
that it is consistent with what we can observe of everyday, everyperson, moral
thinking (Finkel, 1997; Goldberg, Lerner, & Tetlock, 1999; Morris, 1968;
Strawson, 1974; von Hirsch, 1998).”
[39] (ibid), 297
Acknowledgements
Books
– Ashworth, Andrew and Wasik, Martin (eds), Fundamentals of Sentencing Theory: Essays in Honour of Andrew von Hirsch (Clarendon, Oxford 1998)
– Bentham, Principles of penal law. In John Bowring (Ed.), The Works of Jeremy Bentham (Russell and Russell, New York 1962)
– Gardner , Offences and Defences (Oxford University Press, Oxford 2007)
– Golash, The Case Against Punishment (New York University Press, New York 2005)
– Gross, A Theory of Criminal Justice (Oxford University Press, New York 1979)
– Hart, Causation in the Law (Clarendon Press 1959)
– Kant, 'The science of right' (1952) 42 Great books of the Western world
– Mill, On Liberty (Originally published 1859, Dent, London 1972)
– Oppenheimer, The Rationale of Punishment (University of London Press, London 1913)
– Quinton, On Punishment, and other articles collected in H.B. Acton, The Philosophy of Punishment (St. Martin's Press, Great Britain 1969)
– Wilson , Thinking About Crime (Basic Books, New York 1975)
– Zedner, Criminal Justice (Clarendon, Oxford 2004)
Articles
– Barnett, 'Restitution: A New Paradigm of Criminal Justice' (1977) 87 Ethics 4
– Carlsmith, 'Why Do We Punish? Deterrence and Just Deserts as Motives for Punishment' (2002) 83 Journal of Personality and Social Psychology 2
– Cottingham, 'The Varieties of Retribution' (1979) 29 Philosophical Quarterly 238-246
– Duff, 'Penal Communications: Recent Work in the Philosophy of Punishment' (1996) 20 Crime and Justice: A Review of Recent Research
– Hampton , 'Correcting Harms versus Righting Wrongs: The Goal of Retribution' (1992) 39 UCLA Law Review
– Wood, 'Punishment: Consequentialism' (2010) 5/6 Philosophy Compass 3
Other
– Dr Bedau, Hugo Adam 'Stanford Encyclopedia of Philosophy: Punishment' <http://plato.stanford.edu/entries/punishment/> accessed 21 December 2012
Labels:
Criminal Justice,
human rights,
Legal Philosophy,
punishment
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