69 Sentences With "retributive justice" | Random Sentence Generator

In response, one might call my stance a crude form of retributive justice.

In Gregg, the court cited two justifications for the death penalty: retributive justice and deterrence.

American prisons are built on the idea of retributive justice, where the primary goal is to punish and seek vengeance.

As a society interested in retributive justice, the last thing we want to do is point the finger at social media.

For people of these political inclinations, policing in the United States is, for good reason, seen as overly punitive and frequently racist, and crime should be addressed through means other than retributive justice.

Nemesis, an ancient Greek goddess, dealt in retributive justice; it is at the heart of Shakespeare's "Hamlet" and "Titus Andronicus", as well as westerns and films as diverse as "Gladiator" and "Death Wish".

But Jewish theologians also explained that their tradition, rooted more in the retributive justice of the Old Testament than the turn-the-cheek ethos of the New Testament, takes a different approach to forgiveness.

Walter Seymour Allward's Justitia (Justice), outside Supreme Court of Canada, Ottawa, Ontario Canada Theories of retributive justice involve punishment for wrongdoing, and need to answer three questions: # why punish? # who should be punished? # what punishment should they receive? This section considers the two major accounts of retributive justice, and their answers to these questions.

In the concluding part of the frame narrative God restores and increases his prosperity, indicating that the divine policy on retributive justice remains unchanged.

Procedural justice focuses on the fairness in the processes that punish criminals. Retributive justice is perhaps best captured by the phrase lex talionis (the principle of "an eye for an eye"), which traces back to the Code of Hammurabi. Criminal law generally falls under retributive justice, a theory of justice that considers proportionate punishment a morally acceptable response to crime. The principle of lex talionis received its most well known philosophical defense from Immanuel Kant.

Muhammad gave the violators 4 months to reconsider their position and demanded retributive justice for the victims. After this 4-month period expired, Muhammad marched with a 10,000-strong army toward Mecca.

Recent political engagement by New Zealand bishops have included statements issued in relation to: indigenous rights and Treaty of Waitangi settlements; the rights of refugees and migrants; and promoting restorative Justice over retributive justice in New Zealand.

He cautioned that retributive justice would not heal the nation's wounds. "While the retributive justice system and imprisonment may have served the purpose of punishing offenders, it will not lead to healing and reconciliation," Naivalu said. While acknowledging that some chiefs had been convicted and imprisoned on coup-related offenses, he insisted that "they were acting in accordance with their prescribed role according to customary practices." The endorsement of the legislation by the Methodist Church has brought the church into conflict with the Military, which has threatened to ban Methodist ministers from serving as military chaplains with Fijian troops travelling overseas.

This destroys her life and Anathan is also distraught. Later, Anathan comes to know the truth and tries to make a retributive justice. In the end, Keshavankutty, fearing for his life, runs away from the village, and Anathan and Amminikutty unite again.

A victim may continue to seek revenge or desire punishment, e.g. as in retributive justice systems. A perpetrator may lack remorse and may say that they lack remorse. As in transformative learning, one works from desired future states back to the present steps required to reach them.

He himself was a facile writer of verses, the majority of which appeared in his own paper. Of his dramatic pieces, Conscience, a comedy, was performed at the Theatre Royal, Manchester, in 1815, with moderate success; and he also wrote Retributive Justice, a tragedy, and A Family Story, a comedy.

All aspects of law are fair game on APDA, including constitutional law (e.g. whether a Supreme Court case was wrongly decided), procedural law (e.g. whether standards of proof should differ for criminal and civil law) and abstract legal theory (e.g. whether retributive justice is a moral justification for the criminal justice system).

Criticizing substitutionary accounts of atonement, Chartier notes that such theories purport to be committed to belief in retributive justice, and thus fall victim to standard objections to retributivism. At the same time, however, by allowing for substituted punishment, they imply a view of justice unlikely to be satisfactory to retributivists themselves.Analogy 213-6.

It is the philosophy of reconciliation and forgiveness that expresses "respect for a person's dignity irrespective of what that person has done." In this theology and ideology, Tutu seeks restorative justice over against retributive justice to give opportunity for the healing of both the oppressed and the oppressor as children of God.

Philosophically, the organization claims to encourage restorative justice and transformative justice models over retributive justice. The organization lists as its spiritual advisors Robert Baker Aitken Roshi, Pema Chödrön, Rabbi David Cooper, Roshi Bernie Glassman, Roshi Joan Halifax, Father Thomas Keating, Jack Kornfield, Stephen Levine, John Daido Loori, Sakyong Mipham Rinpoche, Thrangu Rinpoche, and Jon Kabat-Zinn.

Retributive justice is characterized by the punishment of criminal offenders by means equal to their crime, ideally preventing future offenses from occurring. In other words, retributive justice is more typically exemplifying of the traditional justice system, where criminals are punished based on an "eye for an eye" principle, where imprisonment, and/or punishment that is equivalent to the crime committed, is imposed on the offender. In contrast, restorative justice aims to rehabilitate individuals, and is more characteristic of the enlightenment period, where all available knowledge can be used to create an account of why a criminal offense occurred. In the case of militarized children, the identification of the most effective way to prevent future offenses from occurring involves identifying and examining all people and other influential factors involved in the children's lives.

Karl Binding Karl Ludwig Lorenz Binding (4 June 1841 – 7 April 1920) was a German jurist known as a promoter of the theory of retributive justice. His influential book, Die Freigabe der Vernichtung lebensunwerten Lebens ("Allowing the Destruction of Life Unworthy of Living"), written together with the psychiatrist Alfred Hoche, was used by the Nazis to justify their T-4 Euthanasia Program.

There are three (3) generally accepted understandings of hell: # A literal place of fire where the damned suffer eternal conscious torment. # A metaphorical hell where the suffering is real but is not literally fire and brimstone. The pain may be physical, emotional or spiritual. # Conditional, where souls are punished until retributive justice is met or accomplished, after which these punished souls are annihilated.

The title of this book refers to providing an alternative framework for thinking about – or new lens for viewing – crime and justice.Dorne, Clifford K. Restorative Justice in the United States. N.J.: Pearson Prentice Hall, 2008: 8. Changing Lenses juxtaposed a "retributive justice" framework, where crime is viewed as an offense against the state, with a restorative justice framework, where crime is viewed as a violation of people and relationships.

Egalitarians have said that justice can only exist within the coordinates of equality. John Rawls used a social contract theory to say that justice, and especially distributive justice, is a form of fairness. Robert Nozick and others said that property rights, also within the realm of distributive justice and natural law, maximizes the overall wealth of an economic system. Theories of retributive justice say that wrongdoing should be punished to insure justice.

So if this equation is positive, the potential infractor will have an incentive to violate the potential victim's rights. Here the two theories come into play. On a retributive justice framework, an additional cost R should be imposed to the transgressor that is proportional to the harm done (or intended to be done). Specifically, R = r\cdot H, where r is the degree of responsibility the infractor has and 0 \leq r \leq 1.

The phrase "restorative justice" has appeared in written sources since the first half of the nineteenth century. The modern usage of the term was introduced by Albert Eglash, who in 1977 described three different approaches to justice: # "retributive justice", based on punishment; # "distributive justice", involving therapeutic treatment of offenders; # "restorative justice", based on restitution with input from victims and offenders.Van Ness, Daniel W., Karen Heetderks Strong. Restoring Justice – An Introduction to Restorative Justice.

Iyer ruled in several cases that aimed to secure against custodial violence, ruling on bail conditions as well as regarding legal aid for detainees. yer also ruled against the practice of establishing special courts for cases involving politically connected persons. Iyer advocating criminal justice based on corrective measures, and opposed retributive justice, calling for therapies such as meditation within prison environments to help decrease recidivism. He also ruled against the practice of solitary confinement.

There was more pressure put on both sides by Norway and Cuba to resolve this conflict, and finally the proposal to set up a commission for truth was put into place. Many Colombians called for retributive justice in which rebels would face justice for civilian deaths, kidnappings and other means of extortion that were commonly used. The FARC, however, refused to be prosecuted, though they did admit the possibility of “reviewing” some of their errors.

While pursuing global dialogue, however, Han kept distance from the West-centered presuppositions in social sciences. Instead, he introduced a reconstructed Confucian framework of understanding. For instance, he argued for a balance between individual empowerment and community wellbeing and also between retributive justice and reconciliation. A good case in point is his study of the Gwangju democratic movement with the focus on the experience of self-rule by citizens as an instance of communitarian human rights.

The third of the utilitarian or relative theories of punishment is the reformative theory, which is encapsulated by the judgment in S v Shilubane,2008 (1) SACR 295 (T). where the court found "abundant empirical evidence"—it cited none, though—that retributive justice had "failed to stem the ever-increasing wave of crime" in South Africa.Para 5. The courts, it decided, must therefore "seriously consider" alternative sentences, like community service, as viable alternatives to direct imprisonment.

Section 61 of that Act will abolish the sentence of custody for life when it comes into force. In any other case, a person convicted of murder must be sentenced to imprisonment for life.Murder (Abolition of Death Penalty) Act 1965, section 1(1) Since the abolition of capital punishment, murder has carried a mandatory life sentence in English law. this comprises three elements: # A minimum term, often called a "tariff", set by the judge, representing retributive justice without any prospect of parole.

Kenneth Grider (1994), The Governmental Theory: An ExpansionRichard Rohr (July 29, 2017), Salvation as At-One-Ment According to Richard Rohr, "[t]hese theories are based on retributive justice rather than the restorative justice that the prophets and Jesus taught."Richard Rohr (January 21, 2018), At-One-Ment, Not Atonement Advocates of the New Perspective on Paul also argue that many New Testament epistles of Paul the Apostle, which used to support the theory of penal substitution, should be interpreted differently.

Qisas or Qiṣāṣ () is an Islamic term interpreted to mean "retaliation in kind",Mohamed S. El-Awa (1993), Punishment In Islamic Law, American Trust Publications, Shahid M. Shahidullah, Comparative Criminal Justice Systems: Global and Local Perspectives, , pp. 370-372 "eye for an eye", or retributive justice. In traditional Islamic law (sharia), the doctrine of qisas provides for a punishment analogous to the crime. Qisas is available to the victim or victim's heirs against a convicted perpetrator of murder or intentional bodily injury.

At the end, apart from monetary compensation, Algerian people have not obtained redress. As a consequence, a lot of families are stuck between two states of mind: remaining silent about what happened or denouncing it and taking the risk of being arrested and imprisoned. Many Algerians continue to seek the truth about the disappeared even if no retributive justice takes place. On the other hand, prosecuting is a hard task since there is not enough evidence to prove someone's responsibility.

Secondly, Breyer believed the only punishment rationales for the death penalty are deterrence and retributive justice. Breyer believed that the death penalty has no deterrent value.135 S. Ct. at 2767 (Breyer, J., dissenting) citing Sorensen, Wrinkle, Brewer, & Marquart, Capital Punishment and Deterrence: Examining the Effect of Executions on Murder in Texas, 45 Crime & Delinquency 481 (1999) ; Bonner & Fessenden, Absence of Executions: A Special Report, States With No Death Penalty Share Lower Homicide Rates, N. Y. Times, Sept. 22, 2000, p.

Early Irish law discouraged capital punishment. Murder was usually punished with two types of fine: a fixed éraic and a variable Log nEnech; a murderer was only killed if he and his relatives could not pay the fine. The Senchas Már's description of the execution of the murderer of Saint Patrick's charioteer Odran has been interpreted as a failed attempt to replace restorative justice with retributive justice. After the Norman conquest of Ireland, English law provided the model for Irish law.

The Destruction of Leviathan by Gustave Doré (1865) Job is an investigation of the problem of divine justice. This problem, known in theology as the problem of evil, can be rephrased as a question: "Why do the righteous suffer?" The conventional answer in ancient Israel was that God rewards virtue and punishes sin (the principle known as "retributive justice"). This assumes a world in which human choices and actions are morally significant, but experience demonstrates that suffering is frequently unmerited.

One victim, Ameneh Bahrami, sentenced her attacker to be blinded in 2008. However, as of July 31, 2011, she pardoned her attacker, thereby absolving Majid Movahedi of his crime and halting the retributive justice of Qisas. In October 2014, a series of acid attacks on women occurred in the city of Isfahan, resulting in demonstrations and arrests of journalists who had covered the attacks. The attacks were thought by many Iranians to be the work of conservative Islamist vigilantes, but the Iranian government denies this.

In terms of justice, lack of retributive justice has been a source of concern for many Kenyans. Though the commission can recommend prosecutions, there has been a long-standing culture of impunity in the country, which threatens to keep political leaders safe from prosecution. However, the commission has focused on justice in terms of recognition and distribution. The commission has sought to give victims and perpetrators equal voice in hearings, and have included hearings where children may share their stories, with guidance from counselors.

Right-libertarians are divided on capital punishment, also known as the death penalty. Those opposing it generally see it as an excessive abuse of state power which is by its very nature irreversible, with American libertarians possibly seeing it also in conflict with the Bill of Rights ban on "cruel and unusual punishment". Some libertarians who believe capital punishment can be just under certain circumstances may oppose execution based on practical considerations. Those who support the death penalty do so on self-defense or retributive justice grounds.

Ellen Goldberg (2002), The Lord Who Is Half Woman: Ardhanarisvara in Indian and Feminist Perspective, State University of New York Press, , pp. 133–153 She is the voice of encouragement, reason, freedom, and strength, as well as of resistance, power, action and retributive justice. This paradox symbolizes her willingness to realign to Pratima (reality) and adapt to needs of circumstances in her role as the universal mother. She identifies and destroys evil to protect (Mahakali), as well as creates food and abundance to nourish (Annapurna).

But her growing concern for the perils of global warming led her to leave the university in 2013 to devote all her time to writing and speaking about the moral urgency of climate action. Moore's first books were academic. Pardons: Justice, Mercy, and the Public Interest began with her dissertation work and continued through a sabbatical leave spent in the Harvard Law Library. From a framework of retributive justice, she asks what justifies the pardoning power, what determines who should be pardoned, and what constitutes an unforgivable crime.

Other government officials apparently concurred, and failed to press the prosecutions. Early in the American Civil War, Underwood affirmed the right of the United States government to confiscate wartime enemy property under the Confiscation Act of 1862. His strong views on confiscation policy (what some called "retributive justice") put him at odds with the Supreme Court by 1869, and generated intense controversy in Virginia.Daniel W. Hamilton, "A New Right to Property: Civil War Confiscation in the Reconstruction Supreme Court," Journal of Supreme Court History, Vol. 29, No. 3 (2004), pp. 270-274.

Ofo and ogu is a law of retributive justice. It vindicates anyone that is wrongly accused of a crime as long as their "hands are clean". It is only a person who is on the righteous side of Ogu-na-Ofo that can call its name in prayer, otherwise such a person will face the wrath of Amadioha (the god of thunder and lightning). Kola nut is used in ceremonies honour Chukwu, chi, Arushi and ancestors and is used as a method of professing innocence when coupled with libations.

Saru Kani Gassen Emaki, a rare emakimono of this folktale in the Edo period The Crab and the Monkey, also known as or The Quarrel of the Monkey and the Crab, is a Japanese folktale. In the story, a sly monkey kills a crab, and is later killed in revenge by the crab's offspring. Retributive justice is the main theme of the story. Rev. David Thomson's translation, The Battle of the Monkey and the Crab, was published as the third volume of Hasegawa Takejirō's Japanese Fairy Tale Series in 1885.

Tasioulas works in moral, legal and political philosophy. He has advanced a version of the communicative theory of punishment, according to which the overarching point of punishment is the communication of censure to wrong- doers. His version of the theory is distinctive in making room for the value of mercy alongside that of retributive justice. In the philosophy of human rights, Tasioulas has argued for an orthodox understanding of such rights, according to which they are moral rights possessed by all human beings simply in virtue of their humanity.

Rather than a civil war by the Irish against a supposedly alien landlord class, the violence was understood as retributive justice for violations of traditional landholding and land-use practices. The rural poor could be targets if they broke their oaths to the society or otherwise failed to act in solidarity with the unwritten law. Punishments ranged from digging up new pasture land in an effort to free it up for potato cultivation, tearing down fences on newly-enclosed areas, mutilating or killing livestock, to threats and attacks on landlords' agents and merchants judged to charge exorbitant prices. Murders occurred, but were rare.

Retributive justice, meaning retaliatory force, is often a component of the contracts imagined for an anarcho-capitalist society. Some believe prisons or indentured servitude would be justifiable institutions to deal with those who violate anarcho-capitalist property relations while others believe exile or forced restitution are sufficient. Bruce L. Benson argues that legal codes may impose punitive damages for intentional torts in the interest of deterring crime. For instance, a thief who breaks into a house by picking a lock and is caught before taking anything would still owe the victim for violating the sanctity of his property rights.

Like the Shi'a but unlike the Sunni, Ibadis allow a man to be executed as qiṣāṣ (retributive justice) for the murder of a woman, so long as the victim's family pays the man's family half of the diya that would have been incumbent had they murdered the man. Also like the Shi'a but not the Sunni, they do not allow a couple who has committed zināʾ (unlawful sex) to marry each other. During the Ramadan fast, Ibadis require ghusl or full-body ablution every morning. They hold that committing grave sins is a form of breaking the fast.

Media at the time were divided as the "Colony has to deplore the loss of one of its brightest ornaments". Some championed the revenge: > The barbarous murders of Mr. Franks and his shepherd, have been, in some > degree, revenged, which, we trust, will be a warning to the natives, not in > future to commit wanton excesses upon our countrymen. While some were critical of the lawless nature of the killing. The Tasmanian Colonial Times newspaper editorializing: > This will not end here - a tribe swept off from the face of the earth so > illegally - so diabolically - will require retributive justice.

S v Shilubane,2008 (1) SACR 295 (T). an important case in South African criminal law, was heard and decided in the Transvaal Provincial Division by Shongwe J and Bosielo J on June 20, 2005. The case is significant primarily for its treatment of questions of punishment, advocating the consideration of restorative justice as an alternative to direct imprisonment, urging that presiding officers be innovative and proactive in opting for such alternatives, and recommending that these alternatives be humane and balanced. Retributive justice, the court found, had failed and was failing to stem the wave of crime in South Africa.

Within the scope of transitional justice, truth commissions tend to lean towards restorative rather than retributive justice models. This means they often favour efforts to reconcile divided societies in the wake of conflict, or to reconcile societies with their own troubled pasts, over attempts to hold those accused of human rights violations accountable. Less commonly, truth commissions advocate forms of reparative justice, efforts to repair past damage and help victims of conflict or human rights violations to heal. This can take the form of reparations to victims, whether financial or otherwise; official apologies; commemorations or monuments to past human rights violations, or other forms.

Physical suffering and humiliation were considered appropriate retributive justice for the crimes they had committed. These executions were sometimes staged or ritualized as re-enactments of myths, and amphitheatres were equipped with elaborate stage machinery to create special effects.Suetonius, Nero 12.2Edmondson, p. 73. Tertullian considered deaths in the arena to be nothing more than a dressed-up form of human sacrifice.Tertullian, De spectaculis 12Edwards, pp. 59–60Potter (1999), p. 224. Modern scholars have found the pleasure Romans took in the "theatre of life and death"McDonald, Marianne and Walton, J. Michael (2007) Introduction to The Cambridge Companion to Greek and Roman Theatre. Cambridge University Press. p. 8.

The Archambault Report was an influential study of the penitentiary system in Canada, published in 1938. The report, the full title of which was the Royal Commission Report on Penal Reform in Canada, was the product of four years of study by the Royal Commission, chaired by Justice Joseph Archambault. It is widely recognized as Canada's pre-eminent document on prison reform in that it changed the focus in Canadian prisons from retributive justice to rehabilitation. The report presented the findings of the Royal Commission to Investigate the Penal System of Canada (the Archambault Commission) which had been formed in response to a series of riots and strikes in Canadian prisons in the 1930s.

Belief in individual causality is related to the principle of original causality. Individual causality is divine providence acting to realize the original causality of the human race, which through the use of suffering guides individuals to realize their causality and leads them to a change of heart and active cooperation towards the establishment of the Joyous Life, the world that was ordained at the beginning of time.Kisala, p.77-8. Tenrikyo's doctrine explains that an individual's suffering should not be perceived as punishment or retributive justice from divine providence for past misdeeds, but rather as a sign of encouragement from divine providence for the individual to reflect on the past and to undergo a change of heart.

Other aspects of procedural justice can also be found in social psychology and sociology issues and organizational psychology. Procedural justice concerns the fairness and the transparency of the processes by which decisions are made, and may be contrasted with distributive justice (fairness in the distribution of rights or resources), and retributive justice (fairness in the punishment of wrongs). Hearing all parties before a decision is made is one step which would be considered appropriate to be taken in order that a process may then be characterised as procedurally fair. Some theories of procedural justice hold that fair procedure leads to equitable outcomes, even if the requirements of distributive or restorative justice are not met.

Belief in individual causality is related to the principle of original causality. Individual causality is divine providence acting to realize the original causality of the human race, which through the use of suffering guides individuals to realize their causality and leads them to a change of heart and active cooperation towards the establishment of the Joyous Life, the world that was ordained at the beginning of time.Kisala, p.77-8. Tenrikyo's doctrine explains that an individual's suffering should not be perceived as punishment or retributive justice from divine providence for past misdeeds, but rather as a sign of encouragement from divine providence for the individual to reflect on the past and to undergo a change of heart.

Therefore, the decision a potential infractor would now face would be: G\cdot (1 - p) - (C+D+E+R) \cdot p But this still won't deter all people. The equation would be positive if G is high enough or, more importantly, if p is low. That is, if it is very unlikely that you will be caught, you may very well choose to do it even if you have to face the new cost R. Therefore, retributive justice theories allow some failures of deterrence. On the other hand, deterrence theories ("the penalty for a crime should be the minimal one necessary to deter commission of it") don't give enough guidance on how much deterrence should we aim at.

People who commit suicides are not buried in the ground or given burial rites but cast away in order not to further offend and pollute the land, their ability to become ancestors is therefore nullified. When an individual dies a 'bad death' in the society, such as from the effects of divine retributive justice or breaking a taboo, they are not buried in the earth, but are discarded in a forest so as not to offend Ala. As in cases of most alusi, Ala has the ability to be malevolent if perceived to be offended and can cause harm against those who offend her. The royal python is revered as an agent of Ala.

Voices has been described as a depiction of how culture may persist despite authoritarian attempts to end it, and as such to make a "plea for cultural relativity". The idea of cultural openness is illustrated by the character of Tirio Actamo: once a well-known citizen of Ansul who was taken to be the concubine of the Gand, she then wins his love and uses her position to bring about an end to the conflict. Scholar Marek Oziewicz identified the story as critiquing the notion of retributive justice, considered the norm in Western societies, and instead supporting the idea of restorative justice. The protagonists of Voices succeed in "making things right" without punitive action.

This view opens the possibility of seeing Hell not as retributive punishment, but rather as an option that God allows, so that people who do not wish to be with God are not forced to be. C. S. Lewis most famously proposed this view in his book The Great Divorce, saying: "There are only two kinds of people in the end: those who say to God, 'Thy will be done,' and those to whom God says, in the end, 'Thy will be done.'" Hell is not seen as strictly a matter of retributive justice even by the more traditionalist churches. For example, the Eastern Orthodox see it as a condition brought about by, and the natural consequence of, free rejection of God's love.

He retains his piety throughout the story (contradicting Satan's suspicion that his righteousness is due to the expectation of reward), but makes clear from his first speech that he agrees with his friends that God should and does reward righteousness. Elihu rejects the arguments of both parties: Job is wrong to accuse God of injustice, as God is greater than human beings, and nor are the friends correct; for suffering, far from being a punishment, may "rescue the afflicted from their affliction" and make them more amenable to revelation – literally, "open their ears" (36:15). Chapter 28, the Hymn to Wisdom, introduces another theme, divine wisdom. The hymn does not place any emphasis on retributive justice, stressing instead the inaccessibility of wisdom.

In Christianity, Hell has traditionally been regarded as a place of punishment for wrongdoing or sin in the mortal life, as a manifestation of divine justice. Nonetheless, the extreme severity and/or infinite duration of the punishment might be seen as incompatible with justice. However, Hell is not seen as strictly a matter of retributive justice even by the more traditionalist churches. For example, the Eastern Orthodox see it as a condition brought about by, and the natural consequence of, free rejection of God's love. The Roman Catholic Church teaches that Hell is a place of punishmentCatechism of the Catholic Church, 1035, Libreria Editrice Vaticana, , 1994 – the revised version issued 1997 has no changes in this section brought about by a person's self-exclusion from communion with God.

Given that persons typically have a right not to be punished, it would seem natural to conclude that the permissibility of punishment is centrally a question of rights. Despite this, the vast majority of theorists working on punishment have focused instead on important aims, such as achieving retributive justice, deterring crime, restoring victims, or expressing society's core values. In his 2017 book, Rights Forfeiture and Punishment, Wellman argues that these aims may well explain why we should want a properly constructed system of punishment, but none shows why it would be permissible to institute one. According to Wellman, only a rights-based analysis will suffice, because the justification for punishment must demonstrate that punishment is permissible, and it would be permissible only if it violated no one's rights.

As quoted in Washington Post reporter Thomas Edsall said in 1995 that she was cited as an example of liberal bias in public broadcasting due to her reporting on two controversial Supreme Court nominations. In 1995, responding to conservative Senator Jesse Helms (R-N.C.), who characterized AIDS as a "disease transmitted by people deliberately engaging in unnatural acts" in his effort to cut government spending to combat it, Totenberg said: "I think he ought to be worried about what's going on in the good Lord's mind, because if there's retributive justice, he'll get AIDS from a transfusion or one of his grandchildren will."Senator Jesse Helms: Cut AIDS Funding On the same show, conservative columnists Charles Krauthammer and Tony Snow also criticized Helms, with Krauthammer calling Helms's remarks "bigoted and cruel" and Snow accusing him of "hypocrisy".

A mirror punishment is a penal form of poetic justice which reflects the nature or means of the crime in the means of (often physical) punishment as a form of retributive justice—the practice of "repaying" a wrongdoer "in kind". It can be an application of the lex talionis (“an eye for an eye”), but is not always proportional justice, as a similar method may be used to produce a worse or milder effect than the crime it "retaliates". The simplest method of mirror punishment is to enact the same action upon the criminal as the criminal perpetrated upon the victim. For example, thieves have the same amount of money taken from them as they stole, one who strikes another is struck in the same way, one who willfully causes another person's death is killed, and so on.

Nonetheless, Ezekiel shared many ideas in common with the Deuteronomists, notably the notion that God works according to the principle of retributive justice and an ambivalence towards kingship (although the Deuteronomists reserved their scorn for individual kings rather than for the office itself). As a priest, Ezekiel praises the Zadokites over the Levites (lower level temple functionaries), whom he largely blames for the destruction and exile. He is clearly connected with the Holiness Code and its vision of a future dependent on keeping the Laws of God and maintaining ritual purity. Notably, Ezekiel blames the Babylonian exile not on the people's failure to keep the Law, but on their worship of gods other than Yahweh and their injustice: these, says Ezekiel in chapters 8–11, are the reasons God's Shekhinah left his city and his people.

The entire spirit, philosophy and purpose of Godianism are compressed into the following creed of the Godian Religion: # I believe in the Almighty God, Creator of heaven and Earth, as my source of inspiration, strength and as my protector. # I believe in the universal brotherhood of man under the fatherhood of one God; love your neighbor as you love yourself; do unto others as you would want others to do unto you; thou shall not kill; thou shall not steal; thou shall not commit adultery; thou shall not lie; and in respect and obedience to elders, just laws, and in retributive justice. # I believe that every human being, consciously or unconsciously, looks up to something above him as his source of inspiration, and that "something" is the Almighty God. # I believe that the Almighty God made the world a paradise of happiness for humanity but that man has made the world a hell for himself by too much quarrels with his fellow man over methods of God-worship.