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Philosophical justifications for punishment
Provide the justifications for punishment in modern society
Justifications of punishment
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Punishments
People make good and bad actions every day. Does anyone ask himself what the good and bad actions are? There is more than one definition for each one of them. However, it is hard to pick up the right or the best definition for each of them. According to Socrates, “the one is such as to be loved because it is being loved; the other is being loved because it is such as to be loved.” He said that statement when was taking to Euthyphro about the pious and how to define it. As I see, the gods love the good action because they are good and according to Socrates, there is more than one god and each one of them has a different view of the good actions. However, if gods choose the good actions and each of them have a different view of them, which one are we going to believe in?
The best definition for the good action is the actions that a person does or says to make others happy without harming anyone and has some benefits for them or to others. There are many good actions and some of them can’t be noticed because we do them every day like saying hello or greeting someone. In addition, there are many bad actions such as killing, lying and stealing. When someone makes a mistake or does a bad action, he/she should be punished for that. The goal of punishment is to let the person who made the mistake feel guilt for the crime they committed. Performing the punishment is not easy to thing to do so there are specific people to do that. However, anyone can choose how to punish, in the case of kids, it is better to ask the people who have experience to do that. When the child makes a mistake they should not be taken to the police office or to the court to punish them because they are still kids and do not have enough knowledge and m...
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...a normal person who is not totally sure that he is doing the right things but he wants to get his right in being free in his thoughts.
Overall, punishments are necessary everywhere. All people should be punished if they made a mistake. The law should be fair if it’s from a religion or if it comes from a person. Everyone should have the right to mention his opinion about anything without being scared from anyone. No one should be punished if there is evidence showing that he is innocent from a crime he did commit. There are Official bodies competent to punish the person who makes a mistake. There is no law without mistakes so the judge should have the ability to choose the appropriate punishment in any new situation. The justice system should be able to provide proper justice without being persuaded by emotion or distraction from the logical truth.
Everyday people make choices, whether they are good or bad. These choices are usually known as good or bad, already. What makes them good or bad? Are they good because morally we think they are, or is it something more? In the words of Socrates, “Is it pious being loved by the gods because it is pious, or is it pious because it is being loved by the gods? (10a)” From reading Euthyphro, I found that there is not a clear answer, but rather it is more of an opinionated answer. To come up with an answer, one must really dive into their thoughts, and reason out why they think a certain way, just like Socrates did with Euthyphro. While I read, I could not help but think that not all gods agree on everything, and not all religions do, either. How are we to know which is right? For example, people are strictly forbidden to get tattoos in Islam, but in Hinduism they are allowed. How would we know which the gods loves? If we agreed that all gods loved the same things, like Euthyphro and Socrates do, we still have a problem on whether or not we agree or disagree with what the gods love or hate. The use of Euthyphro and my own thinking made me decide that the pious is pious for no other reason than it being
The definition of “good” is not as black-and-white as approval and disapproval according to Aquinas. He defines “good” as more “enticing” or “desirable”. The most universal type of goodness is the idea that everything is good as everything is being.
Certainly, Socrates’ arguments about the limitations of godly knowledge of the “moral good” devolve the idea of divine command as a cause of piety, but more importantly, it defines the philosophical evaluation of piety as a way to educate Euthyphro to analyze his pre-assumed beliefs with greater conviction. In this dialogue, the issue of the “moral good” becomes a more complex relationship between Euthyphro’s religious and moral perception of philosophy: “I told you a short while ago, Socrates, that it is a considerable task to acquire any precise knowledge of these things” (177). This new perspective defines the effectiveness of Socrates’ argument to dispel the overly confident assumption that the gods approve of piety, since piety has its own unique qualities that need to be defined. This moral and religious relationship is ambiguous because Socrates has opened the possibility of Euthyphro coming to his own conclusions about the gods and the “moral good”, which should be presumed by religious doctrines or in the divine command of the
This leads to Socrates point that considering that the gods have different opinions as to what things are just and good that means they must approve of different things. Furthermore, as indicated by Euthyphro's definition of piety, those things would be viewed as both holy and unholy, since they are approved by a few of the gods and objected by different gods. Nonetheless, in Euthyphro's eyes he believes that most likely every one of the gods would concede on the fact that a man who murders somebody unjustifiably ought to have consequences. Socrates makes the point that the question doesn't emerge with respect to whether someone who has done something wrong ought to be punished, but as to whether the individual has in actuality acted
There are certain characteristics of parents who influence their children’s moral behavior. The first characteristic are warm and supportive parents, parents who also involve their children in family decisions, parents who models morally thinking and behavior, and finally parents who inform their children of what behaviors are acceptable, expected and reasoning behind. An example of these parents’ characteristics’ can be when a child is upset because their sibling has taken their toy from them. A parent with the above characteristics will talk to the children on their level, ask open-ended questions, and talk about solutions for their issue. The parent will also voice own opinion on what is the acceptable thing to do, and explain why that is. These four characteristics are sort of strategies’ that are excellent for parents to utilize in order to foster their children’s moral development. Parents who are warm and supportive tend to have a secure attachment to their children which is the base for creating a positive parent-child relationship, without that, parents cannot model behavior to the child, as the child will not trust in the parent. By being an informative parent with reasoning, parents teach their children positive socializing and thus an appropriate positive moral behavior. They also provide
Socrates states to the jurors in his trail, “No evil can happen to a good man” (48). Socrates is examining the moral center of the man. Evil can occur to an individual from the outside. Socrates a good, even innocent, man was sentenced to death. Other characters in history and even today are identified as good, but they still have evil occur to them. Socrates is not talking about an outside evil or harm occurring to a good person. He is examining the soul and what is morally evil and morally good.
Throughout the process of growing up, punishments and rewards clearly mark what we should and should not do. Whether it is being sent to time out for pushing a classmate or earning an allowance for cleaning the dishes, we are programmed to know the difference between good and bad. When
Children’s behavior of between 9 and 13 was observed and reported by teachers. They found that when children are exposed to harsh discipline,
For many, good is much easier to explain than evil. Good can be seen as the right or desirable quality, and evil is the opposite. If a person does something that is seen as good, or desirable, it must be the right action for either themselves or others. If it is the right action for themselves, then each person, according to Plato, is doing a good act. A person will do what is right for them, or else it was not the right action for them. For Plato, evil is the ignorance of the right action. By being ignorant, and not consciously doing harmfu...
Author's Thesis: No, individuals should not be held responsible for their action. Nevertheless they must be punished.
Corporal punishment is a traditional practice of imposing pain, which is commonly used by parents towards children to remove an unpleasant behavior. It is also a physical force towards a child for the purpose of control, and as a disciplinary penalty inflicted on the body. The parents play a pivotal role in honing and disciplining their child with regards to his/her actions. Hitting them with physical objects and forcing them to do cleaning works are some of the ways of discipline, which were done at home. In the year 2000, research, the convention, and law reform – modified the punishment towards children. According to research, 20,000 people in the U.S – particularly those who are 20 years old and above, 1,258 experienced punishment by pushing, grabbing, slapping and hitting. 19,349 people had been reported that they didn’t experience such kind of punishment. Moreover, it is also executed on the children, in order for them to act independently and to visualize the negativities of being careless and dependent to others. Punishment is also
ABSTRACT: Both utilitarians and the deontologists are of the opinion that punishment is justifiable, but according to the utilitarian moral thinkers, punishment can be justified solely by its consequences, while the deontologists believe that punishment is justifiable purely on retributive ground. D. D. Raphael is found to reconcile both views. According to him, a punishment is justified when it is both useful and deserved. Maclagan, on the other hand, denies it to be justifiable in the sense that it is not right to punish an offender. I claim that punishment is not justifiable but not in the sense in which it is claimed by Maclagan. The aim of this paper is to prove the absurdity of the enquiry as to whether punishment can be justified. Difference results from differing interpretations of the term 'justification.' In its traditional meaning, justification can hardly be distinguished from evaluation. In this sense, to justify an act is to say that it is good or right. I differ from the traditional use and insist that no act or conduct can be justified. Infliction of punishment is a human conduct and as such it is absurd to ask for its justification. I hold the view that to justify is to give reason, and it is only a statement or an assertion behind which we can put forth reason. Infliction of pain is an act behind which the agent may have purpose or intention but not reason. So, it is not punishment, but rather statements concerning punishment that we can justify.
When a person finds joy in something, they call it good. On the other hand, if it brings them agony, they call it evil. Good and evil can mean whatever people want you to think they mean. What is good to one person can be evil to another person. For instance, a soldier that goes to war for his country will be viewed as a hero. But the wives and children of the men that the soldier killed will view him as an evil person. No one really knows the true meaning of good and evil. All everyone really knows are just the world’s opinion on what good and evil really are.
To begin with, we will explain the first level of moral development, which is preconventional moral reasoning. Children’s moral reasoning usually occurs at this level, particularly children who are “10-13 years of age...” (“Kohlberg’s Stages of Moral Development.”). At this level, moral values are influenced by external forces such as the authority; behavior of children depends by their judgments of their actions and direct consequences. “Behaviors that results in punishment are viewed as bad, those that lead to rewards as good.” (Berk 320). Children differentiate right and wrong in terms of what their authority (such as their parents) tell them what is right and wrong by either giving them rewards or punishments because of their behavior.
Everyone is born to be good, but as we grow up the society or the environment around us influences us. Things we see and do everyday changes our way to act from good to evil. In the society we are living today; crimes are happening everywhere. An example would be in the article, The Reckoning, written by Andrew Solomon interviews the father of the Sandy Hook Elementary killer, Adam Lanza who was 20 years old when he fatally shot his own mother in their home, twenty-six people at his former elementary school, and himself. This article is good example because it shows from my perspective that being absent in your child’s life can lead to horrib...