对报复性正义的循证反对。

Brian T M Mammarella
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引用次数: 0

摘要

神经科学和相关领域的进步开始越来越清楚地表明,某些人类行为源于不受控制的机械原因。这些发现回避了一个问题:如果一个给定的行为是由生物倾向、神经环境和环境影响的某种组合造成的,那么这个行为是不是出于自愿,因此就可以免除所有的功劳、指责和责任?许多法律和神经科学领域的学者给出了肯定的回答,他们考虑了自由意志的缺失应该如何影响刑法在报复的基础上为惩罚辩护的意愿,一些人认为刑法应该废除报复正义,因为应受谴责的概念与科学现实脱节。本文通过回顾人们如何看待管理的现有经验,提出了一个更实际的改革理由。研究表明,随着人类能动性的科学变得越来越生动和简化,外行人将越来越不愿意归咎于责任,而这些转变的社会直觉将最终削弱刑法的道德可信度。低道德可信度的实际影响可能包括减少对刑法的遵守、合作和默许,以及增加一般的偏差。重要的是,本报告指出,即使人们仍然相信自由意志,这些影响也可能会显现出来。此外,本体论的实在性在本注的论证中没有任何作用;我们实际上是否有自由意志是无关紧要的。相反,本说明通过强调特定行为和自然世界的外行概念即将发生的变化的含义,从而有助于论述。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
An Evidence-Based Objection to Retributive Justice.

Advancements in neuroscience and related fields are beginning to show, with increasing clarity, that certain human behaviors stem from uncontrolled, mechanistic causes. These discoveries beg the question: If a given behavior results from some combination of biological predispositions, neurological circumstances, and environmental influences, is that action unwilled and therefore absolved of all attributions of credit, blame, and responsibility? A number of scholars in law and neuroscience who answer "yes" have considered how the absence of free will should impact criminal law's willingness to justify punishments on the basis of retribution, with some arguing that criminal law ought to dispense with retributive justice because the concept of blameworthiness is out of touch with scientific reality. This Note posits a more practical reason for reform by reviewing available empirics on the way people perceive human agency. The research suggests that as the science of human agency becomes increasingly vivid and reductionistic, laypeople will become proportionally less willing to attribute blame, and these shifting societal intuitions will ultimately diminish criminal law's moral credibility. The practical effects of low moral credibility might include diminished compliance, cooperation, and acquiescence with criminal laws, as well as increased general deviance. Importantly, this Note observes that these effects will likely manifest even if people retain a belief in free will. Further, ontological reality plays no part in this Note's argument; whether we in fact have free will is irrelevant. This Note instead contributes to the discourse by highlighting the implications of oncoming shifts in lay conceptions of both particular behaviors and the natural world writ large.

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