Showing posts with label human rights. Show all posts
Showing posts with label human rights. Show all posts

Friday, 4 July 2014

Life Imprisonment: When Life Means Life


When Life Means Life
A critical review of the circumstances in which a 'whole life minimum term' may be imposed in English law, and the compatibility of that sentence with the European Convention on Human Rights.
What options are available to the Secretary of State in the event that the Supreme Court agrees with the European Court of Human Rights and issues a declaration of incompatibility under section 4 of the Human Rights Act 1998? 
Word Count: 3992



In 1965, life imprisonment became the mandatory sentence for murder.[1] When passing sentence, the judge sets a minimum term for imprisonment reflecting the seriousness of the offence and taking into account aggravating and mitigating factors[2]. Starting points are contained in schedule 21 of the Criminal Justice Act 2003 which includes provisions for the “whole life order” at paragraph 4: for an exceptionally serious offence committed by an adult aged 21 or over the starting point is a whole life order.[3] This minimum term must be served for the purposes of retribution and deterrence. Only after these two penological grounds are met can the prisoner be considered for release on licence, provided that the Parole Board is satisfied with his rehabilitation. With respect to the most heinous offences categorised under paragraph 4 of schedule 21, parliament has determined that the grounds of retribution and deterrence will not be satisfied until the prisoner has served his whole life behind bars.

In the recent decision by the European Court of Human Rights (ECtHR) Vinter and Others v United Kingdom[4], the Grand Chamber found that the whole-life sentences of three convicted murderers are incompatible with Article 3 of the European Convention of Human Rights (ECHR). The custodial sentences provided no scheme for reducibility and therefore deprived the prisoners of their human dignity and breached Article 3[5]. This paper will answer the following questions:
i. Is reducibility required for a whole life order to be compatible with Article 3?
ii. Does the current statutory regime in the UK provide such reducibility?
iii. At what point in time is Article 3 breached?; and
iv. What are the options available in the event that the Supreme Court agrees with the ECtHR and issues a declaration of incompatibility?


Irreducibility

In order to comply with Article 3 the ECtHR states that the sentence must have a realistic possibility of being reduced; and that possibility must be founded on conceptually certain legal provisions (de facto and de jure reducible).[6] The rationale behind creating a ‘reducibility requirement’ is twofold:


a. penological shift

The penological grounds in reliance upon which a whole life order is made (retribution and deterrence) may shift over time and may at some point cease to exist.[7] In order to assess whether the grounds of retribution and deterrence continue to justify a prisoner’s detention a review mechanism, with the ability to reduce the prisoner’s sentence, must be in place to determine whether the penological grounds of retribution and deterrence continue exist.

The UK’s submitted that any formal review mechanism would offer prisoners a “tenuous hope”[8] of release: the prisoner may be completely rehabilitated, but the primary requirements of retribution and deterrence would continue to exist. This implies that it is impossible for penological grounds to shift so that a whole life order becomes no longer justified. There is UK case law to support this view. Steyn LJ stated that there is “there is nothing logically inconsistent with the concept of a tariff by saying that there are cases where the crimes are so wicked that even if the prisoner is detained until he or she dies it will not exhaust the requirements of retribution and deterrence”.[9] While it may be possible to envisage circumstances where the need for deterrence will dilute over time, it is more difficult to imagine a circumstance where the desire for retribution would change. Such a change would require a drastic shift in society’s morals or decriminalisation of the relevant offence.

To oppose the UK’s belief that a whole life order is a proportionate punishment one might argue that with the passage of time it becomes a “poor guarantee of just and proportionate punishment”[10] The whole life order remains fixed at infinity. In effect the punishment becomes greater with time, for the longer the prisoner lives the longer his sentence.[11] This defies the very object of proportionality. Taken to its logical extreme, if the prisoner is immortal he will be punished for all eternity. It cannot be said that the requirement of retribution is infinite because the moral harm caused even by the most heinous crime cannot be infinite; a more heinous crime can always be committed which would require greater retribution. Retribution for every criminal act must have some finite value expressible in years commensurate with the gravity of the offence. The current practice of imposing whole life orders suggests not that the moral debt can never be paid, but that the moral debt cannot be paid within the prisoner’s lifetime. It follows that if there is a finite value attributable to retribution then that value has the potential to change. Infinity is an absolute concept. However the value attributed to retribution, like the moral outrage upon which it is calculated, is quantifiable and therefore subject to variation. This is because human beings, just as they have the capacity to blame, also have the capacity to forgive.


b. human dignity

The Grand Chamber believes that every criminal should have the opportunity to atone for his offence. Judge Power-Forde advocated what she described as the ‘right to hope’. She believes that all humans retain their “fundamental humanity and carry within themselves the capacity to change.”[12] Nobody, she continues, should be deprived entirely of such hope, for to do so would be to deny them a fundamental aspect of their humanity and degrade them within the meaning of Article 3.

Respect for human dignity appears to be upheld in English case law, as in Wellington[13] Laws LJ observed: “The abolition of the death penalty … must have been founded at least on the premise that the life of every person, however depraved, has an inalienable value”[14] He argues that “a prisoner’s incarceration without hope of release is in many respects in like case to a sentence of death” and retributive punishment is never enough to justify the destruction of life.[15] The view of Laws LJ is supported by that of Lord Bingham in de Boucherville v Mauritius[16] but doubted by the Supreme Court on Wellington’s appeal. The Lords found numerous, more pragmatic arguments other than the inalienable value of human life for the abolition of the death penalty (such as irreversibility and lack of deterrent effect). Lord Scott believed that “atonement was achieved by the prisoner serving his sentence.”[17] His implication, if this view is shared by the Supreme Court in the pending appeal of Attorney General’s Reference (No. 69 of 2013)[18] is that release is not necessary for the purposes of atonement.

Instead, the judgment in Vinter places great value upon rehabilitation. There is a large body of international case law and statute which provide opportunity for a prisoner’s release once he has been rehabilitated. Indeed, rehabilitation is “emphasised over punishment amongst Contracting States, in international law and within European penal policy.”[19] In the Life Imprisonment Case[20] the German Federal Constitutional Court said that it would be incompatible with the provision on human dignity in the Basic Law for the State forcefully to deprive a person of his freedom without at least providing him with the chance someday to regain that freedom.[21] The Court described a duty for prison authorities to “strive towards a life sentenced prisoner’s rehabilitation and that rehabilitation was constitutionally required in any community that established human dignity as its centrepiece.”[22] In Vinter, the Grand Chamber considered that the ECHR makes a similar commitment to the preservation of human dignity.[23] This is in line with the previous decisions of the ECtHR in Pretty v the United Kingdom[24] and V.C. v Slovakia[25].


When is Article 3 breached?

The scope of Article 3 is limited to ‘torture’, ‘inhuman’ and ‘degrading’ treatment. It is one thing to say that the ECHR respects human dignity, but does an irreducible whole life order qualify as sufficient ill-treatment to activate Article 3? Judge Villiger in his partly-dissenting judgment disapproved of the court’s generalised method which failed to assess each applicant’s individual situation to determine whether that individual’s treatment qualified as torture, inhuman or degrading.[26]

To the contrary, Judge Mahoney argued that finding an irreducible sentence incompatible with Article 3 is no significant development in the case law of the ECtHR. It is not a new concept for Article 3 to be invoked at the moment in time when a prisoner’s incarceration is no longer justified on penological grounds. The significant development that comes from the Grand Chamber’s decision is “the moment when an issue may arise under Article 3 as to compatibility of a life sentence with the requirement of reducibility.”

When an irreducible sentence is handed down, is Article 3 breached (a) the moment when the review should take place, (b) at the moment when a review would determine that the prisoner is eligible for release, or is it (c) at the moment of imposition?

The Supreme Court in Wellington was of the view that an issue under Article 3 would not arise until the “the time came when further imprisonment would no longer be justified on any ground - whether for reasons of punishment, deterrence or public protection”[27].

The difficulty with the judgment in Wellington lies in its implication that the requirement to review a prisoner’s sentence does not manifest until the time when such a review would conclude with the release of the prisoner. Such an argument might sound reasonable in theory, for it would be futile to review a prisoner who is not eligible for review, but in practice it does not work: logically it is impossible to say at what point in time a prisoner is eligible to have his sentence reviewed and be released without such a review first taking place. The mechanism for review cannot be expected to automatically activate at the moment in time when a prisoner is eligible for release, for it does not know that this moment has passed unless there have been previous reviews to determine that this is so. The time lapse between the prisoner’s eligibility for release and the time of the review actually taking place may extend the prisoner’s sentence unjustifiably by a number of weeks, months or even years.

The Grand Chamber in Vinter held that the sentence would breach Article 3 at the moment of its imposition. It reasoned that “a whole life prisoner should not be obliged to wait and serve an indeterminate number of years before he can raise a complaint”[28]. On this basis an irreducible sentence is said to breach Article 3 ab initio.

Some rationale for this decision is provided in Judge Mahoney’s concurring judgment: he emphasises the preventative responsibilities of Contracting States under Article 3. A State’s Convention obligations, he explains, are not engaged “only for factual violations of Article 3 but also for measures foreseeably entailing potential violations in the future, so as to prevent such future violations occurring”. The case of Soering v United Kingdom[29], an extradition case, provides authority. In this case it became the UK’s Convention obligation not to deport a prisoner to a country where he might have faced treatment contrary to Article 3. The principle of prevention in Soering can be extrapolated to the penal context: “if it can be said that there is inherent in Article 3 a prohibition on irreducible life sentences, this in itself is a preventative requirement that should logically come into play at the moment of sentencing and not later.”[30]

It may be argued to the contrary by the UK government that since the penological ground of retribution will never cease to exist the prisoner will never be incarcerated for longer than is justifiable and that there is nothing under Article 3 for the State to prevent. This will counter the first rationale for requiring reducibility (penological shift), but not the second (atonement, human dignity and hope). This argument also relies on the infiniteness of the moral damage caused by a heinous crime; an argument which has been discredited above and so is not very persuasive.


Is the UK’s current statutory regime compliant with Article 3?

Although the Court was cautious to dictate precisely what form the mechanism of review should take, it drew attention again to strong international authority for a dedicated mechanism of review that is guaranteed by law to occur after twenty five years imprisonment including provision for subsequent periodic reviews.[31] In the interests of legal certainty, and to uphold the rule of law, the review must be mandated by a national law which must be known to the life prisoner already at the moment of imposition of the whole life sentence.[32]

The Secretary of State may at any time “release a life prisoner on licence if he is satisfied that exceptional circumstances exist which justify the prisoner’s release on compassionate grounds”.[33] The UK maintains that this power is sufficient to ensure that whole life sentences provide reducibility. However, there are issues of (i) whether the scope of its application includes providing reducibility for whole life prisoners; (ii) whether the clarity surrounding the conditions in which it will operate; and (iii) whether a prisoner can be certain of its operation at the correct time when penological grounds for imprisonment cease to exist.

(i) Scope
Chapter 12 of Prison service order 4700 provides guidance to the Secretary of State for the exercise of his power of compassionate release. It gives an exhaustive list of circumstances when a life-prisoner can be released which are consistent with release on compassionate grounds and includes considerations as to the prisoner’s state of health but not the penological grounds for incarceration. The lack of reference to penological grounds when considering a prisoner for release raised great doubt as to its applicability in providing reducibility for whole life prisoners. The ECtHR observed that it could “conceivably mean that a prisoner would remain in prison, even if his continued incarceration could not be justified on legitimate penological grounds, as long as he did not become terminally incapacitated”. Furthermore, the Court doubted whether release on compassionate grounds could “really be considered release at all, if all it meant was that a prisoner died at home rather than behind prison walls”.[34] On these bases the Court concluded that the power of the Secretary of State does not provide an adequate assessment of the penological grounds, nor did it protect prisoners’ human dignity by providing a prospect of release in order to comply with Article 3. Kommers argues in support that the legal provisions relating to the granting of pardons “do not sufficiently guarantee this [prospect of release], which makes the sentence bearable in terms of human dignity…”[35] Returning once again to the German Federal Constitutional Court, in the Life Imprisonment Case the Court held that release only for those who are infirm or close to death is insufficient to protect human dignity.[36]

To the contrary, the Court of Appeal in R. v Bieber[37] gave a broader reading to the section 30 powers, saying that a whole life order is not an irreducible sentence. Section 30 gives the Secretary of State not only the power, but also the duty to release a prisoner when penological grounds cease to exist[38] and any decision by the Secretary of State to the contrary would be “amenable to judicial review”[39].

(ii) Clarity
In light of the conflicting nature of the Court of Appeal judgment in Bieber and the continued operation of the Prison Service Order, the scope of the Secretary of State’s power is unclear. Section 30 “passes over in silence the possible avenue of seeking release open to whole life prisoners through reliance on the Human Rights Act”[40]. Instead the guidelines for release contained in the Prison Service Order can be presumed to be read by prisoners serving whole life sentences, as well as prison authorities, as a primary source of information regarding the sentence. The Order “remains in force and provides that release will only be ordered in certain exhaustively listed, and not merely illustrative, circumstances.[41]” It does not reflect the wide interpretation of the Court of Appeal in Bieber relied upon by the Government to meet its Convention obligations which means that a prisoner will likely be unaware, or at least unsure, of his prospects for release.[42]  Given the lack of clarity, the ECtHR was unable to accept the section 30 power as adequate for ensuring reducibility.

The Court of Appeal disagreed with this finding of the ECtHR on the basis that it felt the continued operation of the Prison Service order was of no real consequence as it is “overridden”[43] by the Secretary of State’s duty to act compatibly with the Convention. Even if this is so, the issue remains that as a matter of legal certainty this information is not made explicit to a whole life prisoner unless they happen to read the Court of Appeal’s judgment in Attorney General’s Reference (No. 69 of 2013).

(iii) Certainty
One further problem with the section 30 power is that there is no moment in time stipulated by the statute when the Secretary of State must review the life prisoner’s sentence. As previously mentioned, the practical effectiveness of a system where the duty to review does not manifest until such a review would result in the prisoner’s release is doubtful. The problem is magnified in the UK where it is for the prisoner himself to apply to the Secretary of State for review, as the criteria of which the prisoner will likely be aware are the restrictive criteria set out in the Prison Service Order.


Conclusion and the options available to the UK Parliament

The whole life order is compatible with Article 3 provided that a review mechanism is available to allow reducibility. The UK argues that such a review mechanism would offer prisoners only a ‘tenuous hope’ of release. However, the ECtHR seems to place a great emphasis on rehabilitation, stating that it is an essential component of human dignity that a prisoner has the opportunity to atone for his crime. This appears to be the driving force behind its requirement for reducibility of whole life sentences.

The previous statutory system in England and Wales provided for review of a whole life order once the prisoner had served twenty five years of his sentence. The UK claims that this provision was omitted from the Criminal Justice Act 2003 in order to “judicialise decisions concerning the appropriate terms of imprisonment for the purposes of punishment and deterrence”[44]. However, the ECtHR noted, “the need for independent judges to determine whether a whole life order may be imposed is quite separate from the need for such whole life orders to be reviewed at a later stage.”[45] It would have been more consistent for the twenty five year review to be conducted by the judiciary, rather than the current system where the review is made by an agent of the executive (the Secretary of the State).

Therefore, the first option available to the Secretary of State, if the UK wishes wholesomely to pursue “judicialisation”, is for the judiciary to provide a review mechanism which satisfies the requirements of reducibility, clarity and certainty. The ECtHR did not dictate the precise moment in time when such a review should take place, however in order to achieve certainty a period of time must be stipulated. In view of the international support for a twenty five year review, and a similar provision existing under previous UK legislation which went uncontested, adopting this period of time before review is unlikely to raise any further issues with the ECtHR.

Alternatively, if the UK wishes to proceed with the system currently in place it must make amendments to the statutory regime in order to satisfy its Article 3 obligations. It would require amendments of Prison Service Order 4700 and section 30 of the Crime (Sentences) Act 1997 to expand the prospect of release beyond compassionate grounds by including considerations for the penological grounds of imprisonment.

It is vital to note that neither of the above scenarios would result in whole life prisoners being released before they have received their ‘just deserts’[46] for it is entirely within the UK’s discretion to decide, upon each successive review, that the penological grounds for incarceration of a prisoner continue to exist until his grave. What is unsustainable is for the UK to argue that penological grounds will continue to exist for an infinite amount of time. To avoid further challenge it may be appropriate for the UK to adopt a sentencing practice similar to that in the United States where sentences far exceeding the life expectancy of the prisoner are often passed. In practice this has the same effect as a whole life order but represents a finite period of years which may be reduced or increased as the penological grounds for detention change over time, hence demonstrating the state’s willingness to accept that there is a minute, even “tenuous”, possibility that a prisoner might be forgiven.

Finally, an option which has attracted considerable publicity in recent months is the repeal of the Human Rights Act thereby removing the Convention from UK statute law. However, the UK would remain a member of the Council of Europe and signatory of the Convention. To absolve itself completely of its Convention obligations the UK must withdraw from the Convention – a move which has vast implications: “the only state wholly within Europe not to be a signatory to the Convention is Belarus, widely agreed to be the least democratic state in the entire continent.”[47] It would also set in motion the UK’s withdrawal from the European Union (whose membership requires ratification of the ECHR[48]). This would require the renegotiation of international trade, defence, competition and extradition treaties, all in order to avoid making the aforementioned legislative amendments, amendments which, in all likelihood, would not increase the expectation of a whole life prisoner’s release beyond what is already a tenuous hope.




Bibliography

Legislation
●  Convention for the Protection of Human Rights and Fundamental Freedoms (European Convention on Human Rights, as amended) (ECHR) art 3
●  Crime (Sentences) Act 1997
●  Criminal Justice Act 2003
●  European Council Decision 21 June 1993 (Copenhagen)
●  Murder (Abolition of the Death Penalty) Act 1965
●  Prison service order 4700
●  Rome Statute of the International Criminal Court

Case Law
●  Attorney General’s Reference (No. 69 of 2013) [2014] EWCA Crim 188
●  de Boucherville v Mauritius [2008] UKPC 37
●  Lebenslange Freiheitsstrafe 45 BVerfGE 187 (1977) (German Federal Constitutional Court)
●  Pretty v the United Kingdom (2002) 35 E.H.R.R. 1
●  R v Bieber (David Francis) [2008] EWCA Crim 1601
●  R (Hindley) v Secretary of State for the Home Department [2001] 1 AC 410
●  R (Wellington) v Secretary of State for the Home Department [2007] EWHC 1109 (Admin)
●  R (Wellington) v Secretary of State for the Home Department [2008] UKHL 72
●  Soering v United Kingdom 7 July 1989, Series A no. 161
●  V.C. v Slovakia App no 18968/07 (ECtHR, 8 November 2011)
●  Vinter v United Kingdom (2013) 34 BHRC 605

Books
●  Kommers, The Constitutional Jurisprudence of the Federal Republic of Germany (Duke University Press 1989)

Articles
●  Coe P, ‘Compatibility of whole life order with the European Convention on Human Rights’ (2013) 77(6) JCL 476
●  Szydlo M, ‘Free life after life imprisonment as a human rights under the European Convention’ (2013) 9(3) ECL Review 501
●  Thomson D, ‘The Implications of Vinter v United Kingdom’ [2013] SLT 233







[1] Murder (Abolition of the Death Penalty) Act 1965
[2] Criminal Justice Act 2003, s 269
[3] ibid, sch 21, para 4(1)
[4] Vinter v United Kingdom (2013) 34 BHRC 605
[5] Convention for the Protection of Human Rights and Fundamental Freedoms (European Convention on Human Rights, as amended) (ECHR) art 3
[6] Kafkaris v Cyprus (2009) 49 EHRR 35, para 98
[7] Vinter (n 4)., para 111
[8] ibid, para 93
[9] R (Hindley) v Secretary of State for the Home Department [2001] 1 AC 410 [416]
[10] R (Wellington) v Secretary of State for the Home Department [2007] EWHC 1109 (Admin) [39] (Laws LJ)
[11] Vinter (n 4)., para 112
[12] Ibid, Concurring opinion of Judge Power-Forde
[13] Wellington (n 10).
[14] ibid [39]
[15] ibid
[16] [2008] UKPC 37 [19]
[17] R (Wellington) v Secretary of State for the Home Department [2008] UKHL 72 (Lord Scott)
[18] [2014] EWCA Crim 188
[19] P Coe, ‘Compatibility of whole life order with the European Convention on Human Rights’ (2013) 77(6) JCL 476, 480
[20] Lebenslange Freiheitsstrafe 45 BVerfGE 187 (1977) (German Federal Constitutional Court)
[21] Kommers, The Constitutional Jurisprudence of the Federal Republic of Germany (Duke University Press 1989) 317
[22] Lebenslange Freiheitsstrafe (n 20). [69]
[23] Vinter (n 4)., para 113
[24] (2002) 35 E.H.R.R. 1, para 65
[25] App no 18968/07 (ECtHR, 8 November 2011), para 105
[26] Vinter (n 4)., Partly-dissenting Opinion of Judge Villiger
[27] Wellington (n 10). [81]
[28] Vinter (n 4)., para 112
[29]  7 July 1989, Series A no. 161, paras 88 and 90
[30] Vinter (n 4)., Concurring Opinion of Judge Mahoney
[31] Article 110(3) of the Rome Statute of the International Criminal Court
[32] M Szydlo, ‘Free life after life imprisonment as a human rights under the European Convention’ (2013) 9(3) ECL Review 501, 507
[33] Crime (Sentences) Act 1997, s 30
[34] Vinter (n 4)., para 127
[35] Kommers (n 21), 317
[36] Lebenslange Freiheitsstrafe (n 20)
[37] (David Francis) [2008] EWCA Crim 1601
[38] ibid [66]
[39] ibid
[40] Vinter (n 4)., Concurring Opinion of Judge Mahoney
[41] ibid, para 126
[42] ibid, para 128
[43] Attorney General’s Reference (n 18), [30]
[44] Vinter (n 4)., para 124
[45] ibid
[46] D Thomson, ‘The Implications of Vinter v United Kingdom’ [2013] SLT 233, 235
[47] ibid, 236
[48] European Council Decision 21 June 1993 (Copenhagen)

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)
      GardnerOffences 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)
      WilsonThinking 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