By Dale Jacquette
One within the sequence New Dialogues in Philosophy, edited through the writer himself, Dale Jacquette offers a fictional discussion over a three-day interval at the moral complexities of capital punishment. Jacquette strikes his readers from outlining uncomplicated matters in concerns of lifestyles and dying, to questions of justice and compassion, with a concluding discussion at the conditional and unconditional correct to lifestyles. Jacquette's characters speak it appears that evidently and thoughtfully in regards to the loss of life penalty, and readers are left to figure out for themselves how most sensible to contemplate the morality of placing humans to demise.
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Extra info for Dialogues on the Ethics of Capital Punishment (New Dialogues in Philosophy)
Once a death sentence is carried out, we cannot undo the wrong that may have occurred. I would say accordingly that justice and the presumption of innocence until actually proven guilty requires that we do not impose a death penalty even for persons convicted of the worst kinds of crimes. We should never have the arrogance to suppose that the judicial system cannot make mistakes, and, wherever possible, where human lives are concerned, we should always do our best to make sure that we can undo a mistaken judgment.
That might not be the most courageous act on the part of a soldier, although military strategy might require it and the rules of engagement in war might permit it, but it certainly doesn’t seem like torture. 38 Chapter 2 C: I think you’re right. There’s something more deliberate and unnecessary about an act of torture. It’s done, unlike the dentist and physician and even the soldier in the field, simply for the sake of causing pain. P: And yet, advocates of using torture in military situations and information gathering sometimes argue that causing pain is necessary in order to obtain information needed to help save the lives of others.
P: I don’t think you really believe that. C: Of course I do. P: Well, then, you should be a total vegetarian. C: I am. P: And you should refuse to wear leather; no leather belts or shoes or other objects. C: I don’t do that. P: And that’s not all. You don’t really believe that all life is sacred because if you are a vegetarian, you are at least eating vegetables, and before 46 Chapter 2 they’re harvested, vegetables are also alive. If all life is sacred, then you should refuse to eat vegetables too.