Capital punishment

Capital punishment, or the death penalty, is the execution of a convicted criminal by the State as punishment for crimes known as capital crimes or capital offences. The word "capital" is derived from the Latin "capitalis," which means "concerning the head"; therefore, to be subjected to capital punishment means to figuratively lose one's head.

Historically, the execution of criminals and political opponents was used by nearly all societies - both to punish crime and to suppress political dissent. Among democratic countries around the world, most European and Latin American states have abolished capital punishment while the United States, Guatemala, and most of the Caribbean as well as democracies in Asia and Africa retain it. Among nondemocratic countries, the use of the death penalty is common but not universal.

In most places that practice capital punishment today, the death penalty is reserved as a punishment for premeditated murder, espionage, treason, or as part of military justice. In some countries with a Muslim majority, sexual crimes, including adultery and sodomy, carry the death penalty, as do religious crimes such as apostasy, the formal renunciation of one's religion. In many retentionist countries drug trafficking is also a capital offense. In China human trafficking and serious cases of corruption are also punished by the death penalty. In militaries around the world courts-martial have imposed death sentences for offenses such as cowardice, desertion, insubordination, and mutiny .

Capital punishment is a contentious issue. Supporters of capital punishment argue that it deters crime, prevents recidivism, and is an appropriate punishment for the crime of murder. Opponents of capital punishment argue that it does not deter criminals more than life imprisonment, violates human rights, leads to executions of some who are wrongfully convicted, and discriminates against minorities and the poor.

History

The use of formal execution extends at least to the beginning of recorded history. Most historical records as well as various primitive tribal practices indicate that the death penalty was a part of the communal justice system. Communal punishment for wrongdoing generally included compensation by the wrongdoer, corporal punishment, shunning, banishment and execution. However, within a small community, crimes were rare and murder was almost always a crime of passion. Moreover, most would hesitate to inflict death on a member of the community. For this reason, execution and even banishment were extremely rare. Usually, compensation and shunning were enough as a form of justice.

However, these are not effective responses to crimes committed by outsiders. Consequently, even small crimes including theft committed by outsiders were considered to be an assault on the community and were severely punished. The methods varied from beating and enslavement to executions. However, the response to crime committed by neighbouring tribes or communities included formal apology, compensation or blood feuds.

A blood feud or vendetta occurs when arbitration between families or tribes fails or an arbitration system is non-existent. This form of justice was common before the emergence of an arbitration system based on state or organized religion. It may result from crime, land disputes or a code of honour. "Acts of retaliation underscore the ability of the social collective to defend itself and demonstrate to enemies (as well as potential allies) that injury to property, rights, or the person will not go unpunished." However, it is often difficult to distinguish between a war of vendetta and one of conquest.

Elaborations of tribal arbitration of feuds included peace settlements often done in a religious context and compensation system. Compensation was based on the principle of substitution which might include material (e.g. cattle, slave) compensation, exchange of brides or grooms, or payment of the blood debt. Settlement rules could allow for animal blood to replace human blood, or transfers of property or blood money or in some case an offer of a person for execution. The person offered for execution did not have to be an original perpetrator of the crime because the system was based on tribes, not individuals. Blood feuds could be regulated at meetings, such as the Viking things. Systems deriving from blood feuds may survive alongside more advanced legal systems or be given recognition by courts (e.g. trial by combat). One of the more modern refinements of the blood feud is the duel.

In certain parts of the world, nations in the form of ancient republics, monarchies or tribal oligarchies emerged. These nations were often united by common linguistic, religious or family ties. Moreover, expansion of these nations often occurred by conquest of neighbouring tribes or nations. Consequently, various classes of royalty, nobility, various commoners and slave emerged. Accordingly, the systems of tribal arbitration were submerged into a more unified system of justice which formalised the relation between the different "classes" rather than "tribes". The earliest and most famous example is Code of Hammurabi which set the different punishment and compensation according to the different class/group of victims and perpetrators. The Pentateuch (Old Testament) lays down the death penalty for murder, kidnapping, magic, violation of the Sabbath, blasphemy, and a wide range of sexual crimes, although evidence suggests that actual executions were rare. A further example comes from Ancient Greece, where the Athenian legal system was first written down by Draco in about 621 B.C.E.: the death penalty was applied for a particularly wide range of crimes. The word draconian derives from Draco's laws. Similarly, in medieval and early modern Europe, the death penalty was also used as a generalized form of punishment. For example, in 1700s Britain, there were 222 crimes which were punishable by death, including crimes such as cutting down a tree or stealing an animal.

The last several centuries have seen the emergence of modern nation-states. Almost fundamental to the concept of nation state is the idea of citizenship. This caused justice to be increasingly associated with equality and universality, which in Europe saw an emergence of the concept of natural rights. Another important aspect is that emergence of standing police forces and permanent penitential institutions. The death penalty become an increasingly unnecessary deterrent in prevention of minor crimes such as theft. As well, in countries like Britain, law enforcement officials became alarmed when juries tended to acquit non-violent felons rather than risk a conviction that could result in execution. The 20th century was one of the bloodiest of the human history. Massive killing occurred as the resolution of war between nation-states. A large part of execution was summary execution of enemy combatants. Also, modern military organisations employed capital punishment as a means of maintaining military discipline. In the past, cowardice, absence without leave, desertion, insubordination, looting, shirking under enemy fire and disobeying orders were often crimes punishable by death. The method of execution since firearms came into common use has almost invariably been firing squad. Moreover, various authoritarian states—for example those with fascist or communist governments, or dictatorships—employed the death penalty as a potent means of political oppression. Partly as a response to such excessive punishment, civil organizations have started to place increasing emphasis on the concept of human rights and abolition of the death penalty.

Movements towards "humane" execution

Dr. Guillotin

In early New England, public executions were a very solemn and sorrowful occasion, sometimes attended by large crowds, who also listened to a Gospel message and remarks by local preachers and politicians. The Connecticut Courant records one such public execution on December 1, 1803, saying, "The assembly conducted through the whole in a very orderly and solemn manner, so much so, as to occasion an observing gentleman acquainted with other countries as well as this, to say that such an assembly, so decent and solemn, could not be collected anywhere but in New England."

Trends in most of the world have long been to move to less painful, or more "humane", executions. France developed the guillotine for this reason in the final years of the 18th century while Britain banned drawing and quartering in the early 19th century. Hanging by turning the victim off a ladder or by dangling him from the back of a moving cart, which causes death by suffocation, was replaced by "hanging" where the subject is dropped a longer distance to dislocate the neck and sever the spinal cord. In the U.S., electrocution and the gas chamber, which were introduced as more humane alternatives to hanging, have been almost entirely superseded by lethal injection, which in turn has been criticized as being too painful. Nevertheless, some countries still employ slow hanging methods, beheading by sword and even stoning, although the latter is rarely employed.

The death penalty worldwide

At one time capital punishment was used in almost every part of the globe; but over the last few decades many countries have abolished it. Amnesty International classifies countries in four categories. 71 countries still maintain the death penalty in both law and practice. 87 countries have abolished it completely; 11 retain it, but only for crimes committed in exceptional circumstances (such as crimes committed in time of war). 27 other countries maintain laws permitting the use of the death penalty for ordinary crimes, but have allowed the death penalty to fall into disuse for at least 10 years. Finally, it is not unknown for countries to practice extrajudicial execution sporadically or systematically outside their own formal legal frameworks. This list includes several unrecognized states with de facto control over their territory.

Global distribution of death penalty

Reports from NGOs opposed to the death penalty tend to publicise the view that abolition is a global trend. In 1977, 16 countries were abolitionist, while the figure was 122 for the end of 2005. In more detail, 88 countries have abolished capital punishment for all offences, 11 for all offences except under special circumstances, and 29 others have not used it for at least 10 years. However, Sri Lanka recently declared an end to its moratorium on the death penalty. A total of 69 countries retain it. Among retentionist countries, seven use capital punishment on juveniles (under 18). China performed more than 3400 executions in 2004, amounting to more than 90% of executions worldwide. In China, some inmates are executed by firing squad, but it has been decided that all executions will be by lethal injections in the future. Iran performed 159 executions in 2004.[1]. The United States performed 60 executions in 2005. Texas conducts more executions than any of the other U.S. states that still permit capital punishment, with 370 executions between 1976 and 2006. Singapore has the highest execution rate per capita, with 70 hangings for a population of about 4 million.

File:Death Penalty World Map.png

Use of the death penalty around the world (as of 2005/06).
██ Abolished for all offenses (88) ██ Abolished for all offenses except under special circumstances (11) ██ Retains, though not used for at least 10 years (29) ██ Retains death penalty (69)* *Note that, while laws vary between U.S. states, it is considered retentionist as the federal death penalty is still in active use.

In demographic terms, many retentionist countries have large populations and high population growth. When the relative demographic proportion between retentionist and abolitionist countries is taken into account, this may indicate an underlying trend of increase in retentionist population, which is seemingly shifted in favour of the number of abolitionist countries when new countries switch to being abolitionist. However, the use of the death penalty is becoming increasingly restrained in retentionist countries, which is often masked by the population growth because it may nonetheless increase the number of executions being carried out. Japan, South Korea, Taiwan, Singapore and the U.S. are the only fully developed and democratic countries that have the death penalty. The death penalty was overwhelmingly practiced in poor, undemocratic, and authoritarian states, which often employed the death penalty as a tool of political oppression. During the 1980s, the democratization of Latin America (with its long history of progressive and Catholic tradition) swelled the rank of abolitionist countries. This was soon followed by the fall of communism in Central and Eastern Europe, which then aspired to emulate neighbouring Western Europe. In these countries, the public support for the death penalty varies but is decreasing. The European Union and the Council of Europe both strictly require member states not to practice the death penalty. The only European country to do so is Belarus - this is one of the reasons why Belarus is excluded from the Council of Europe. On the other hand, democratisation and rapid industrialisation in Asia have been increasing the number of retentionist countries that are democratic and/or developed. In these countries, the death penalty enjoys strong public support, and the matter receives little attention from the government or the media. This trend has been followed by partial democratisation in some African and Middle Eastern countries where the support for the death penalty is high.

Public opinion

Support for the death penalty varies widely. Both in abolitionist and retentionist democracies, the government's stance often has wide public support and receives little attention by politicians or the media. In some abolitionist countries, the majority of the public supports or has supported the death penalty. Abolition was often adopted due to political change, such as when countries shifted from authoritarianism to democracy, or when it became an entry condition for the European Union. The United States is a notable exception: some states have had bans on capital punishment for decades (the earliest is Michigan, where it was abolished in 1843), while others actively use it today. The death penalty there remains a contentious issue which is hotly debated. Elsewhere, however, it is rare for the death penalty to be abolished due to an active public discussion of its merits.

In abolitionist countries, debate is sometimes revived by particularly brutal murders, though few countries have brought it back after abolition. However a spike in serious, violent crimes, such as murders or terrorist attacks, have prompted some countries (such as Sri Lanka and Jamaica) to effectively end the moratorium on the death penalty. In retentionist countries, the debate is sometimes revived when miscarriage of justice occurs, though this tends to cause legislative efforts to improve the judicial process rather than to abolish the death penalty.

A Gallup International poll from 2000 found that "Worldwide support was expressed in favour of the death penalty, with just more than half (52%) indicating that they were in favour of this form of punishment." A break down of the numbers of support versus opposition: Worldwide 52%/39%, North America 66%/27%, Asia 63%/21%, Central and Eastern Europe 60%/29%, Africa 54%/43%, Latin America 37%/55%, Western Europe 34%/60%.[2]

In the U.S., surveys have long shown a majority in favor of capital punishment. An ABC News survey in July 2006 found 65 percent in favor of capital punishment, consistent with other polling since 2000. About half the American public says the death penalty isn't imposed frequently enough and 60 percent believe it is applied fairly, according to a Gallup poll in May 2006.[3] Yet surveys also show the public is more divided when asked to choose between the death penalty and life without parole, or when dealing with juvenile offenders.[4][5] Roughly six in 10 tell Gallup they don't believe capital punishment deters murder and majorities believe at least one innocent person has been executed in the past five years.[6] [7]

International organizations

A number of regional conventions prohibit the death penalty, most notably, the Sixth Protocol (abolition in time of peace) and the Thirteenth Protocol (abolition in all circumstances) to the European Convention on Human Rights. However, most existing international treaties categorically exempt death penalty from prohibition in case of serious crime, most notably, International Covenant on Civil and Political Rights, while some provide optional protocols to abolish it.

Several international organizations have made the abolition of the death penalty a requirement of membership, most notably the European Union (EU) and the Council of Europe. The EU and the Council of Europe are willing to accept a moratorium as an interim measure. Thus, while Russia is a member of the Council of Europe, and practices the death penalty in law, it has not made use of it since becoming a member of the Council. Other states, while having abolished de jure the death penalty in time of peace and de facto in all circumstances, have not ratified Protocol no.13 yet and therefore have no international obligation to refrain from using the death penalty in time of war or imminent threat of war (Albania, Armenia, Azerbaijan, France, Italy, Latvia, Moldova, Poland and Spain).

Turkey has recently, as a move towards EU membership, undergone a reform of its legal system. Previously there was a de facto moratorium on death penalty in Turkey as the last execution took place in 1984. The death penalty was removed from peacetime law in August 2002, and in May 2004 Turkey amended its constitution in order to remove capital punishment in all circumstances. It ratified Protocol no. 13 to the European Convention on Human Rights in February 2006. As a result, Europe is a continent free of the death penalty in practice (all states but Russia, which has entered a moratorium, having ratified the Sixth Protocol to the European Convention on Human Rights), with the sole exception of Belarus, which is not a member of the Council of Europe. The Parliamentary Assembly of the Council of Europe has been lobbying for Council of Europe observer states who practice the death penalty, namely the U.S. and Japan, to abolish it or lose their observer status.

Among non-governmental organisations, Amnesty International and Human Rights Watch are noted for their opposition to capital punishment.

Juvenile capital punishment

The death penalty for juvenile offenders (criminals aged under 18 years at the time of their crime) has become increasingly rare. The only countries still officially supporting the practice are Bangladesh, Iran, Iraq, Nigeria, Pakistan, Saudi Arabia and Yemen^{[citation needed]}. Countries that have executed juvenile offenders since 1990 include China, D.R. Congo, Iran, Nigeria, Pakistan, Saudi Arabia, the U.S. and Yemen. Amnesty International has recorded 47 verified executions, in several countries, of both juveniles and adults who had been convicted of committing their offenses as juveniles . China does not allow for the execution of those under 18; nevertheless, child executions have reportedly taken place . The United States Supreme Court abolished capital punishment for offenders under the age of 16 in Thompson v. Oklahoma (1988), and for all juveniles in Roper v. Simmons (2005). Since 1642, an estimated 364 juvenile offenders were executed by the states and federal government of the US and its ancestral political bodies. In 2002, the United States Supreme Court outlawed the execution of individuals with mental retardation.

The United Nations Convention on the Rights of the Child, which forbids capital punishment for juveniles, has been signed and ratified by all countries except for the USA and Somalia . The UN Sub-Commission on the Promotion and Protection of Human Rights maintains that the death penalty for juveniles has become contrary to customary international law.

Abolitionism in different countries

File:Beccaria.jpg

Marquis of Beccaria

Although the death penalty was briefly banned in China between 747 and 759, modern opposition to the death penalty stems from the book of the Italian Cesare Beccaria Dei Delitti e Delle Pene ("On Crimes and Punishments"), published in 1764. In this book, Beccaria aimed to demonstrate not only the injustice, but even the futility from the point of view of social welfare, of torture and the death penalty. Influenced by the book, Grand Duke Leopold II of Habsburg, famous enlightened monarch and future Emperor of Austria, abolished the death penalty in the then-independent Granducato di Toscana (Tuscany), the first permanent abolition in modern times. On 30 November 1786, after having de facto blocked capital executions (the last was in 1769), Leopold promulgated the reform of the penal code that abolished the death penalty and ordered the destruction of all the instruments for capital execution in his land. In 2000 Tuscany's regional authorities instituted an annual holiday on 30 November to commemorate the event.

In 1849, the Roman Republic became the first country to ban the capital punishment in its constitution. Venezuela abolished the death penalty in 1863 and Portugal did so in 1867. The last execution in Portugal had taken place in 1846.

In the United States, the state of Michigan was the first state to ban the death penalty, on March 1, 1847. The 160-year ban on capital punishment has never been repealed, and as such the state is considered to be the first democracy in recorded history to have eliminated capital punishment. Currently, 12 states of the U.S. and the District of Columbia ban capital punishment.

Capital punishment in arts and media

Executions of the Third of May by Goya.

As an incidental plot element, the arts are replete with scenes of capital punishment. In many stories, the villain is ultimately executed, or the hero is threatened with execution. In such cases, the execution itself often occurs "off stage." In certain works, though, capital punishment forms a more important thematic element. Many of these works are abolitionist in nature, but sometimes capital punishment is used as a metaphor for another theme, such as sacrifice or mortality.

The Gospels describe the execution of Jesus Christ at length, and these accounts form the central story of the Christian faith. Depictions of the crucifixion are abundant in Christian artistry.

Valerius Maximus' story of Damon and Pythias was long a famous example of fidelity. Damon was sentenced to death (the reader does not learn why) and his friend Pythias offered to take his place.

Dickens' A Tale of Two Cities ends in a climactic execution, and the image of a man going to the guillotine has become synonymous with the novel.

Victor Hugo's The Last Day of a Condemned Man (Le Dernier Jour d'un condamné) describes the thoughts of a condemned man just before his execution; also notable is its preface, in which Hugo argues at length against capital punishment.

Anaïs Nin's anthology Little Birds included an erotic depiction of a public execution.

William Burroughs' novel Naked Lunch also included erotic and surreal depictions of capital punishment. In the obscenity trial against Burroughs, the defense claimed successfully that the novel was a form of anti-death-penalty argument, and therefore had redeeming political value.

In The Chamber by John Grisham, a young lawyer tries to save his Klansman grandfather from being executed. The novel is noted for presentation of anti-death penalty materials.

Capital punishment has been the basis of many motion pictures including Dead Man Walking based on the book by Sister Helen Prejean, The Green Mile, and The Life of David Gale.

In "Justice", a first-season episode of Star Trek: The Next Generation, 15 year old Wesley Crusher inadvertently breaks a trivial law and consequently faces a death sentence.

The Suffering for the Xbox and PS2 deals heavily with injection, electrocution, and gas tanks.

Capital punishment debate

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Capital punishment, or the death penalty, is often the subject of controversy. Opponents of the death penalty argue that life imprisonment is an effective substitute, that capital punishment may lead to irreversible miscarriages of justice, or that it violates the criminal's right to life. Supporters insist that the penalty is justified (at least for murderers) by the principle of retribution, that life imprisonment is not an equally effective deterrent, and that the death penalty affirms society's condemnation of severe crimes. Some arguments revolve around empirical data, such as whether the death penalty is a more effective deterrent than life imprisonment, while others employ abstract moral judgements.

Ethical and philosophical discussions on capital punishment

Ethical debate of the death penalty can be split into two main philosophical contexts, a deontological (a priori) context and a utilitarian/consequentialist context. A priori argument can be further subcategorised into a right argument and a virtue argument. Legal debate also generally falls into prior argument based on legal text. (See, Law, Judiciary and the Death Penalty section) Consequentialist argument can be largely reduced to utilitarian formula through what amount to costs or benefits of the death penalty. Such criteria include life, economics, or more philosophical concepts such as virtue or popular consensus. (See Economics and the Death Penalty section)

The deontological objection to the death penalty asserts that the death penalty is "wrong" by its nature, mostly due to the fact that it amounts to the violation of the right to life, which should be universal. In philosophical debate, however, the virtue school tends to argue that the death penalty is also "wrong" on the ground that the process is cruel and inhumane. It brutalises the society at large and desensitises and dehumanizes participants of the judicial process. In particular, it extinguishes the possibility of rehabilitation and redemption of the perpetrator(s). Deontic justification to the death penalty, on the other hand, argues that the death penalty is "right" by nature, mostly on the ground that retribution against the violator of another life or liberty is "just". It naturally follow that not applying death penalty to heinous murder would be unjust. In virtue context, they point out that without proper retribution, the judicial system further brutalises the victim or victim's family and friends, which amounts to secondary victimisation, (see Victims' Rights Amendment). Moreover, the judicial process which applies the death penalty reinforces the sense of justice among participants as well as the citizens as a whole, and might even provide incentive for the convicted to own up to their crime.

In deontology context, life imprisonment cannot be a substitute for the death penalty. This is because life imprisonment or any other length of incarceration is a direct violation of right to liberty. Moreover, the possibility of irreversible miscarriage of justice exists in both the death penalty and incarceration. In deontological term, one cannot substitute violation of one type of right (right to life) with another (right to liberty). Therefore deontological argument against death penalty in principle is argument against retribution and punishiment in general. If any restriction is placed on the perpetrator, then it must be on the ground of prevention rather than retribution. Proponents of the death penalty in turn assert that a deontological objection is absurd from moral perspective and that it is also problematic from a consequential perspective. They point out that if there is indeed no penalty for murder or other heinous crimes, then there is no effective barrier against initial crime, barring one of a psychological nature. Moreover, the victim and his/her family and friends are free to take law into their own hand and face no consequence because the justice system no longer functions as detterent.

At least in the judicial procedure for juveniles, the retribution aspect is explicitly removed and any restriction placed on the perpetrator is essentially for rehabilitation. Moreover, the principle of rehabilitation is increasingly applied to other areas, such as the parole system and various psychological, vocational and educational programs offered within the prison system. So the deontological opposition argue that it is possible to replace the purpose of justice system from retribution to prevention.

Those who argue for the death penalty on deontological (retribution) ground argue that rehabilitation is justified only when the victim survives. In case of murder, they point out that possible rehabilitation of one life cannot redeem another life taken. Alternatively, some concede that the merit of rehabilitation may prevail over the merit of retribution in some circumstances, such as manslaughter, negligent homicide, crime of passion or juvenile crime. However, in the case of planned multiple homicide committed by an adult who shows no sign of remorse at the time of crime, the death penalty is the only just course of action.

Human rights

The concept of human rights originated from the natural rights formulated by the classical liberals of the Enlightenment period. However, over the centuries the concept has grown to become the dominant political, philosophical and legal principle in the world. Most anti-death penalty organisations, most notably Amnesty International, base their stance on human rights arguments.

Wrongful convictions

The death penalty is often opposed on the grounds that, because every criminal justice system is fallible, innocent people will inevitably be executed by mistake , and the death penalty is both irreversible and more severe than lesser punishments. The supporters of the death penalty point out that lesser punishments, including life imprisonment, can also be imposed in error and incarceration is also irreversible if the innocent dies in prison. Moreover, whether money is an acceptable compensation for long period of incarceration is a matter of subjective opinion. They also point out that, given significantly large number of people who are incarcerated rather than executed, it is more common for miscarriages of justice to occur in non-death penalty cases, though each individual execution is undoubtedly more severe, except arguably for a case where the innocent were incarcerated for his or her natural life. For supporters of the death penalty, failure for death penalty opponents to oppose life imprisonment (and sometimes incarceration) invalidates their argument.

The opponents of death penalty often argue that even a single case of an innocent person being executed is unacceptable. Most arguments about wrongful convictions proceed on the basis of empirical evidence and statistics. Opponents of the death penalty in the United States, for example, point to the fact that between 1973 and 2005, 122 people in 25 US states were released from death row when new evidence of their innocence emerged . However, statistics are not necessarily a reliable measure of the actual problem of wrongful convictions. It is possible that many cases of innocent people being executed have gone undiscovered, as once an execution has occurred there is often insufficient motivation and finance to keep a case in the public eye. On the other hand, because in liberal democracies a suspect is considered innocent until proven guilty, the fact that a convict is exonerated and released from death row means merely that there is insufficient evidence to prove their guilt, rather than that they are necessarily innocent.

Some opponents of the death penalty believe that, while it is unacceptable as currently practiced, it would be permissible if criminal justice systems could be improved. However more staunch opponents insist that, as far as capital punishment is concerned, criminal justice is irredeemable. The US Supreme Court Justice Harry Blackmun, for example, famously wrote that it is futile to "tinker with the machinery of death". In addition to simple human fallibility, there are numerous more specific causes of wrongful convictions; for example:

• Convictions may rely solely on witness statements, which are vulnerable to being countered by forensic evidence. New forensic methods, such as DNA testing, have brought to light previously unavailable evidence and revealed errors in many old convictions .
• Suspects may receive poor legal representation. The ACLU argues that "the quality of legal representation [in the USA] is a better predictor of whether or not someone will be sentenced to death than the facts of the crime".
• Improper procedure may be followed. For example, Amnesty International argues that, in Singapore, "the Misuse of Drugs Act contains a series of presumptions which shift the burden of proof from the prosecution to the accused. This conflicts with the universally guaranteed right to be presumed innocent until proven guilty" . However, this refers to a situation when someone is being caught with drugs. In this situation, in almost any jurisdiction, the prosecution has a prima facie case. It may be possible to argue that the standard of proof should be raised to higher standard in case of the death penalty trial. However, many dispute the assertion that this fall into the definition of "improper procedure".

The proponents of death penalty argue that all these criticisms apply equally to life imprisonment, which imply that some innocents might have spent their entire life being incarcerated. Therefore, this would make the argument of substituting the death penalty with life imprisonment moot.

Right to life

Critics of the death penalty commonly argue that it is a violation of the right to life or of the "sanctity of life." Many national constitutions and international treaties guarantee the right to life; arguments based on these legal provisions are discussed below (#Legality). However, many also hold that the right to life is a human right or natural right that exists independently of laws made by people. The proponents of the death penalty commonly counter that the critics do not appear to have a problem with a violation of the right to liberty, as in the case of incarceration as substitute. Therefore, they implicitly accept that exceptions can be made to natural rights. Therefore, the proponents view the critics' argument to be nonessential.

The right to life and the right to liberty was stated to be a natural right by 17th-century philosopher John Locke, who specifically accepted incarceration and execution in response to violation of right to life and liberty. Right to life and liberty are also declared to be human rights by famous documents such as the United Nations Universal Declaration of Human Rights and the American Declaration of Independence, while actual U.N. treaties specifically exempt the death penalty in certain circumstances, including serious criminal offence.

Opponents of the death penalty argue that the right to life demands that a life only be taken in exceptional circumstances, such as in self-defence or as an act of war, and therefore that it violates the right to life of a criminal if she or he is executed. Critics often hold that, because life is an unalienable right, the criminal cannot forfeit the right by committing a crime. Supporters of the death penalty point out that opponents do not actually consider right to be inviolable. It is only right to life which is specifically inviolable while other rights, such as right to liberty can be violated to the extent that someone can be forced to spend the entire course of natural life being incarcerated. Proponents of the death penalty argue that this is an arbitrary argument. The proponents insist that no right is absolute, and so can be forfeited especially by a criminal who takes the life of another. Locke, Kant and other enlightenment thinkers who originated the concept of human rights argued that people forfeit the right to life when they take life of another. Some proponents of the death penalty go further to argue that the death penalty is necessary to protect the right to life of the victims of murder, either because this entails the right of a victim to have their murder avenged, or because the death penalty is necessary to prevent, by means of incapacitation or deterrence, future murders.

Inhumanity

Opponents of the death penalty usually argue that is inhumane, or even that it constitutes a form of torture. Those who make this argument commonly insist that, in addition to violating the right to life, the death penalty is also contrary to the right to be free from torture or inhumane treatment. This right is enshrined in the Universal Declaration of Human Rights and many other documents.

Some arguments about the humaneness of the death penalty apply only to specific methods of execution. Of methods of execution currently in use the electric chair and the gas chamber are widely seen as producing great pain and suffering in the victim. All U.S. jurisdictions that currently use the gas chamber offer lethal injection as an alternative and, save Nebraska, the same is also true of the electric chair. Lethal injection has become widely used in the United States in an effort to make the death penalty more humane. However there are fears that, because the cocktail of drugs used in many executions paralyses the victim for a period before ending her or his life, victims may endure suffering not apparent to observers. The suffering caused by a method of execution is also often exacerbated in the case of "botched" executions. Amnesty International has highlighted lethal injection as the most frequently "botched" method of execution, noting practices such as crude "cut-downs" into prisoners' arms when a vein cannot be found . Medical staff, who might have expertise in minimising suffering, do not normally assist with executions, as this would be a violation of the Hippocratic Oath . Those who make this argument also insist that the knowledge of ones impending death causes tremendous psychological suffering. This suffering, exacerbated by the long periods often spent by convicts in the United States on death row, have together been described as the death row phenomenon, which is considered by some to be a form of torture.

The proponents of the death penalty point out that that incarceration often produces severe psychological depression which makes the argument for substituting death penalty with life imprisonment moot. A minority among proponents further argue that great suffering is somewhat desirable by the principle of retribution, by its deterrent effect or by other perceived advantages of capital punishment. Occasionally arguments from humaneness are made in favour of capital punishment. The political writer Peter Hitchens has argued that the death penalty is more humane than life imprisonment.

Brutalising effect

The brutalising effect, also know as the brutalization hypothesis, argues that the death penalty has a brutalising or coarsening effect either upon society or those officials and jurors involved in a criminal justice system which imposes it. It is usually argued that this is because it sends out a message that it is acceptable to kill in some circumstances, or due to the societal disregard for the 'sanctity of life'. Some insist that the brutalising effect of the death penalty may even be responsible for increasing the number of murders in jurisdictions in which it is practiced. The theory states that through executions performed by the state, murders performed by individuals are justified under certain circumstances. Individuals often state that their actions should be classed as "justifiable homicide" because, like the state, they feel their action was appropriate.

Discrimination

It is argued that the race of the person to be executed can affect the likelihood that they receive a death sentence. Death-penalty proponents counter this by pointing out that most murders where the killer and victim are of the same race tend to be "crimes of passion" while inter-racial murders are usually "felony murders"; that is, murders which were perpetrated during the commission of some other felony (most commonly either armed robbery or rape). They argue that juries are more likely to impose the death penalty in cases where the offender has killed a total stranger than in those where some deep-seated, personal revenge motive may be present. A recent study showed that just 44% of Black Americans support the death penalty. The opponents of the death penalty also point out that capital punishment has also been used politically to silence dissidents, minority religions and activists. A major example of this is the People's Republic of China from which there are many reports of the death penalty being used for politically motivated ends. Proponents of the death penalty point out that some political prisoners sentenced to life imprisonment or long incarceration die in prison as well. Given that life imprisonment is proposed as substitute for death penalty, the proponents argue, this fact makes analogy irrelevant. They also point out that the debate could easily turn into more equitable application of the death penalty, which may increase the support for death penalty among oppressed minorities. The proponents argue that the problem of racism or political system is falsely attributed to the validity of death penalty itself.

Arguments from democracy

An argument used both in support of and against the death penalty is that one should follow the majority opinion in the country concerned. For example, if a majority of Americans support the death penalty, while in other countries, the public opinion is against, then whatever choice democratic process produce may be considered as the "right" policy for that country. There are two possible objections to this argument. Firstly, voters make up their minds on the basis of ethical arguments offered to them and not the other way round - i.e. ethical arguments should not be decided on the basis of uninformed voting, either for or against death penalty. Secondly, modern democracy is not direct democracy but representative democracy. This means that representatives have difficulty understanding the collective wishes of their constituents, such as whether the votes find life sentences as an acceptable alternative or how much priority they place on the issue of the death penalty itself. No representative can be elected if they base their action in direct opposition to the wishes of the voters.

Law, judiciary and the death penalty

Some argue, from the perspective of a simplified version of legal positivism, that whatever law passed through legislative process is "legal" and moral and ethical debate is rather futile. This leads to a rather consequentialist conclusion that whatever collective consensus achieved through democratic process is "better" if not "just". However, this misses the point of liberal democracy, where certain built-in mechanisms exist to prevent the tyranny of majority.

Critics of the death penalty commonly argue that the death penalty specifically and explicitly violates the right to life clause stated in the most of modern constitutions and human right treaties. It violates sections 3 and 5 of Universal Declaration of Human Rights. While it is not a legally binding document, the declaration served as the foundation for the legally-binding International Covenant on Civil and Political Rights, which most of countries signed (with some legal reservation). The treaty specifically allows implementation of the death penalty in case of serious crimes or national emergency. Nonetheless, most modern constitutions contain right to life as a fundamental constitutional right, with varying degrees of exemption ranging from explicit exemption of "except in case of serious crime or national emergency" to vague exemption of "without due process" or "except in defence of public interest". Consequently this makes legal debate essentially an a priori argument based on legal text.

Rules of legislative construction

When the constitution does not explicitly exempt the death penalty from the right to life clause, the judiciary are required to interpret the meaning of the clause based on rules of construction. The most common method is plain meaning rule or Golden rule. This is based on strict constructionism or textualism, which dictate that laws are to be interpreted using the ordinary meaning of the language of the statute. In this sense, right to life clauses establish a priori grounds for the prohibition of capital punishment except when it is used as a deterrent to murder. In jurisdictions which practice the death penalty, deterrence is the most common justification cited in the highest court. However, some jurists argue that this may not be the correct legal interpretation, because the plain meaning rule applies only to the extent that they do not produce an absurd or totally obnoxious result, such as removing any a priori justification of punishment. These jurists often advocate social purpose rule, mischief rule or purposive approach which is loosely based on Originalism. Under this criterion, it is possible to go back to the sources outside of legal texts, such as the intention of the law makers or the meaning of the term during the original formation of the concept, which in this case often means 18th to 19th century Europe and America. The proponents of death penalty may claim, citing such sources as Locke, or more appropriately Thomas Jefferson in the case of the US, that the original argument was that people form implicit social contracts, ceding their right to the government to protect natural rights from being abused. Therefore, protection from abuse is the basis of such rights and those who violate such rights automatically forfeit them. Therefore, an a priori case against punishment does not exist. Critics from legal formalism argue that such an approach might cause judges to inadvertently take sides in legislative or political issues which amount to "legislating from the bench", and that the question is for the legislature to address, not the judiciary. On the other hand, advocates of this approach assert that, unlike modern judicial activitism which does not follow precedent, the limit is clearly set in terms of originalism and precedent. Therefore, the approach allows middle ground between possible absurdity of textualism and the danger of judicial activism.

Protection from discrimination, persecution, and cruel and inhumane treatment

The death penalty or a particular sentence of death may still be declared to be in breach of the constitution if it violates equal protection clauses or clauses prohibiting cruel and inhumane treatment. This covers cases where the judicial process is used to prosecute particular minorities, political opponents or individuals. In the US the most commonly cited example is the disproportionate number of racial and economic minorities on death row. In legal terms, mere prevalence of certain minorities in death row or in the general prison population does not amount to the violation of equal protection, because it may simply be a result of these minorities committing more capital crimes. Rather, it must be shown that there is inherent fault in the system, that there was an implicit or explicit policy to persecute minorities or political opponents, or that the jury or judge's decision was shown to be slanted by their prejudice for "individual cases". In the US it is generally considered among jurists that race does not fall into this category except for jury bias which would result in the reversal of conviction. Similarly, incompetent defence by court appointed public defenders is also a valid case for retrial and stay of execution. Similary, killing, pain or psychological fear of killing cannot be a valid argument under the prohibition of cruel and inhumane treatment if the death penalty is declared constitutional. It must be shown that pain is inflicted for the purpose other than execution, such as torture. Then the court can declare that particular method of execution to be unconstitutional, but not the death penalty itself.

Right to fair trial and miscarriage of justice

Most often cited examples of miscarriage of Justice is the US, which probably reflects both the high crime rate as well as the vigorous nature of its judicial process to correct its mistake. Between 1973 and 2005, 122 people in 25 US states were released from death row when their conviction was declared unsafe or clear new evidence of their innocence emerged . Recent progress in forensic science, particularly DNA testing, has brought to light previously unavailable evidence and revealed errors in many old convictions based on circumstancial evidence such as witness testimony . Opponents of the death penalty also point out that certain procedures may be at fault, such as quality of public defender, which "is a better predictor of whether or not someone will be sentenced to death than the facts of the crime". Most unique to the US is the frequent use of plea bargaining. Because of the large case loads of public prosecutors, it is often commented that the American criminal justice system would cease to function without plea bargaining. In a majority of common law and almost all civil law countries, the prosecutor is not allowed to offer a reduced sentence in exchange of a guility plea or hostile testimony in serious criminal cases. Plea bargains are considered unjust because it is inherent in the process of plea bargaining to induce the innocent to plead guilty, false testimony against the innocent and the overcharge by prosecutors.

In legal terms, advance in forensic sciences, existence of possible miscarriage of justice or some fault in the procedure cannot be an a priori argument for the unconstitutionality of death penalty. Such arguments would lead to the absurd conclusion that the death penalty as well as any form of incareceration is unconstitutional, given that the innocents could be falsely incarcerated or worse, die in prison before being exonerated. However, particular fault in procedure or evidence can be used to overturn individual case of conviction, including a death penalty case. A particular system of judiciary process such as plea bargaining or the system of public defenders can be declared unconstitutional. However, these do not provide legal argument to declare the death penalty as constitutionally invalid.

Deterrence, prevention and the economics of the death penalty

Economics is derived from utilitarianism (from the Latin utilis, useful), which is a dominant approach in social science. It is a theory of ethics (or non ethics) that prescribes the quantitative maximization of good consequences for a population. It is a single value system and a form of consequentialism and moral absolutism. In effect, it asserts that the issue of the death penalty ought to be decided solely on the ground of its cost and benefit to the society rather than on the ground of a priori argument such as right or retribution.

A priori objection

The main objection of utilitarianism is that the approach is almost by definition majoritarian/totalitaian in the sense that, for example, action which saves two lives at the expense of one life is considered "better". This argument is the primary justification for the use of the death penalty against drug trafficking, war or in some instance, extra judicial killing or persecution of political minorities. In the death penalty debate, it is objected to on a priori grounds that it does not even have retributional justification of a specific individual. More specifically, most object to the implication that mistaken execution of innocents is regretable but still justified if the overall effect of the death penalty still saves more lives. Therefore, abandonment of deontological or natural law position is implicit in utilitarian approach. However, the proponents point out a number of advantages. The deontological debate helps to clarify the respective positions of the debate, but offers no way to reach consensus because each argument stands on different a priori ground. Similarly, legal argument can clarify a priori legal or constitutional grounds of the death penalty. However, it offers no insight over whether such law or constitutional clause can be justified on its merit. Utilitarian approach is attractive because it offers a possible way to reach "consensus" among different stances on the subject. (example, see Copenhagen Consensus) For this reason, it is becoming increasingly common in the social sciences, especially in criminology, and the law, especially in law and economics, to use analyses based on the utilitarian (economic) approach. However, it should be stated that the measure of objectivity in humanities are often invariably coloured by a priori ideological affiliation of the participants.

Prevention and Deterrence

Arguably, the most "objective" criterion of analysis is the number of lives being saved or lost as a result of the death penalty. The most specific case under this criterion is incapacitation. That is, the death penalty prevents the perpetrator from committing further murders in the future. Less specific justfication is the deterrent effect. That is, the threat of the death penalty deters potential murders or other serious crimes such as drug trafficking. In the pre-modern period, when authorities had neither the resources nor the inclination to detain criminals indefinitely, the death penalty or other punishments such as caning or hand decapitation were probably the only available means of prevention and deterrent.

Opponents commonly argue that that today's incapacitation or deterrent is equally well served by other means, especially life imprisonment. The proponents, in turn, argue that life imprisonment does not prevent murder within prison and that life imprisonment is less effective deterrent than the death penalty. However, the debate over incapacitation is not intense. Despite the number of murders and other serious crimes within prison, the issue can be dealt simply by removing the dangerous inmates to solitary confinement.

The question of whether or not the death penalty deters murder usually revolves around the statistical analysis. Studies have produced disputed results with disputed significance.. Some studies have shown a correlation between the death penalty and murder rates - in other words, they show that where the death penalty applies, murder rates are also high. This correlation can be interpreted in either that the death penalty increases murder rates by brutalising society (see #Brutalising effect on this page) or that higher murder rates cause the state to retain or reintroduce the death penalty. However, the use of statistics is misleading because statistics show that correlation does not equal causation. In fact, sufficient "proof" from epistemological or scientific grounds amounts to actual demonstration that a deterrent effect took place. This poses a near impossible problem in criminology. The opponent would invariably point to the death row inmate and argue that they are the "proof" that the death penalty does not work as a deterrent. However, the proponent can easily counter by pointing to a far larger number of murderers (many of them repeat offenders) who are serving life imprisonment or long sentences and argue that life imprisonment or long incarceration does not work as a substitute. In fact, this is the result of a sampling problem, where those who do refrain from committing crimes due to detterent effect automatically rule themselves out from the statistics. This means that it is almost impossible to prove the deterrent effect of the death penalty or incarceration by empirical demonstration.

This further invites debate as to which side has the burden of proof. The opponents of the death penalty argue that the burden of proof is on the retentionist to prove that the death peanlty works better than life imprisonment. Given the lack of statistical evidence, therefore, the death penalty ought to be abolished. The proponents argue that, given that existence of a deterrent effect is already acknowledged, the burden of proof is on the abolitionists to prove that the life imprisonment works equally well as a deterrent. Given the lack of statistical evidence that life imprisonment works as equal deterrent, the death penalty ought to be retained.

Appeal to economics

This is not a primary argument for or against the death penalty. The issue was initially raised by the opponents who proposed an anecdotal argument that the death penalty is more expensive and time consuming than life imprisonment. The proponents countered that the death penalty actually has more economic benefit. However, they did not argue that the death penalty should be retained for this reason. Arguments have been produced from both opponents and supporters of the death penalty based on economics. The term "economic" in the context of the death penalty is sometimes used in the wider sense of any utilitarian argument, not merely financial arguments.

Opponents of the death penalty point out that capital cases usually cost more than life imprisonment due to the extra court costs, such as appeals and extra supervisions. Proponents counter this argument by stating that the severity and finality of death as punishment demands that the extra resources be expended. In the US in particular, the accused is allowed to plead guilty so as to avoid the death penalty. This plea requires the accused to forfeit any appeal arguing innocence on material or procedural grounds. Furthermore, by waiving the threat of the death penalty, individuals can be encouraged to plead guilty, accomplices can be encouraged to testify against other defendants, and criminals can be encouraged to lead investigators to the bodies of victims. Proponents of the death penalty, therefore, argue that the death penalty significantly reduces the cost of the judicial process and criminal investigation. Quite a few opponents of the death penalty concede that the economic argument may be in favour of the death penalty, especially in terms of plea baragaining. However, they point out that plea bargaining increases the likelihood of a miscarriage of justice which should be counted as a cost. Moreover, had plea baragaining been abolished, the economic link between the death penalty and life imprisonment would have disappeared. The proponents point out that in such a case, those sentenced to life imprisonment would appeal indefintely, making the cost comparison irrelevant.

Religious views

File:Hanginkuwait.jpg

Execution by hanging in Kuwait. Doctors examine the bodies to confirm death.

The official teachings of Judaism approve the death penalty in principle but the standard of proof required for application of death penalty is extremely stringent, and in practice, it has been abolished by various Talmudic decisions, making the situations in which a death sentence could be passed effectively impossible and hypothetical.

Although some interpret that John 8:7 of the Bible condemns the death penalty, Christian positions, as on many social issues, vary.

The Roman Catholic Church traditionally supported capital punishment as per the theology of Thomas Aquinas (who accepted the death penalty as a necessary deterrent and prevention method, but not as the means of vengeance), but under the pontificate of Pope Paul VI, this position was reversed. His encyclical Humanae Vitae denounced abortion, capital punishment, and euthanasia as murder (see Consistent Life Ethic). The Catholic Church holds that the death penalty is no longer necessary if it can be replaced by incarceration. The Catechism of the Catholic Church says “If bloodless means are sufficient to defend human lives against an aggressor and to protect public order and the safety of persons, public authority must limit itself to such means, because they better correspond to the concrete conditions of the common good and are more in conformity to the dignity of the human person”.

The Lambeth Conference of Anglican and Episcopalian bishops condemned the death penalty in 1988. In Protestantism, both Luther and Calvin followed the traditional reasoning in favor of capital punishment, and the Augsburg Confession explicitly defends it; the Mennonites and Friends, among other, smaller groups, opposed it. Some Protestant groups have cited Genesis 9:6 as the basis for permitting the death penalty [8][9]. Both proponents and opponents derive their own stance from the Bible itself. Until recently, however, the retentionist position was held by all but a relatively few groups.

The Latter-day Saints (colloquially known as Mormons) hold a neutral position on the death penalty.

Scholars of Islam hold it to be permissible but the victim or the family of the victim has the right to pardon. Islamic law (Sharia) calls for the death penalty for a variety of offenses.

The ancient Hindu scriptures do not have much mention on the death penalty. The Hindu epics such as the Ramayana and Mahabharata mention individuals put to death (in duels) as a matter of Dharma and to protect society at large. The Ramayana was written by the saint Valmiki who was a robber-murderer before he became a saint, stories of reformed murderers abound in Hinduism (and Buddhism). Hindus believe that the effects of misdeeds in current lives manifest in future lives. See Reincarnation and Karma.

The teachings of other religions also tends to discourage death penalty as the means of vengeance but accept it as the means of deterrent and prevention, while the question of the effectiveness of incarceration as a substitute remain outside of theological debate.

Methods of execution

Electric chair as used for electrocutions. The electric chair was developed in the late 1880s by a dentist with support from Thomas Edison (who had a financial interest in having direct current used in providing electricity, whereas the electric chair uses alternating current) and is still in use today.

Crushing by elephant

Methods of execution used to carry out capital punishment have varied over time, and include:

• Asphyxiation (or strangulation), such as by Garrotte
• Burning, especially for religious heretics and witches on the stake
• Burial (alive, also known as the pit)
• Crucifixion
• Crushing by a weight, abruptly or as a slow ordeal - see also animals
• Decapitation, or beheading (as by sword, axe or guillotine)
• Dismemberment
• Drawing and quartering (Considered by many to be the most cruel of punishments)]
• Electric chair
• Explosives
• Gassing
• Hanging
• Impalement
• Lethal injection
• Poisoning
• Shooting can be performed either
  • by Firing squad
  • by a single shooter (such as the neck shot, often performed on a kneeling prisoner, as in the PR China)
  • (especially collectively) by cannon or machine gun
• Starvation and Dehydration (sometimes as immurement)
• Stoning

External links

• Country by country list of legal position of Death Penalty from Encarta
• About.com's Pros & Cons of the Death Penalty and Capital Punishment
• 1000+ Death Penalty links all in one place
• U.S. and 50 State DEATH PENALTY / CAPITAL PUNISHMENT LAW and other relevant links from Megalaw
• Updates on the death penalty generally and capital punishment law specifically
• Texas Department of Criminal Justice: list of executed offenders and their last statements
• [10]

Resources opposing capital punishment

• The Death Penalty Information Center: Statistical information and studies
• Death Penalty Focus: American group dedicated to abolishing the death penalty
• Texas Moratorium Network: Advocacy group seeking a moratorium on executions in Texas
• Amnesty International: Human Rights organisation
• The Council of Europe (international organisation composed of 46 European States): activities and legal instruments against the death penalty
• Ensemble contre la peine de mort: French association (Coalition to Abolish the Death Penalty); features links to international and national organizations
• End to the Capital Punishment Movement: American unit of ECPM's network. Moderate political stand, new and active source of information about the death penalty
• European Union: Information on anti-death penalty policies
• People of Faith Against the Death Penalty: Southern U.S.-based advocacy group
• Reprieve.org: United States based volunteer program for foreign lawyers, students, and others to work at death penalty defense offices
• Death Penalty Quotes: Offers thoughts grouped by profession
• United States Conference of Catholic Bishops: details the Catholic Campaign to End the Use of the Death Penalty
• Michigan's Capital Punishment History
• Campaign to End the Death Penalty
• American Civil Liberties Union: Demanding a Moratorium on the Death Penalty
• Asia Death Penalty blog: information about the death penalty across Asia
• Citizens United for Alternatives to the Death Penalty: information, education and creative, direct action protest to end the death penalty
• Anti-Death Penalty Information: includes a monthly watchlist of upcoming executions and death penalty statistics for the United States.
• Catholics Against Capital Punishment: offers a Catholic perspective and provides resources and links
• Essays on the Punishment of Death (1844) by Charles Spear
• World Coalition Against the Death Penalty
• Kansas Coalition Against the Death Penalty
• National Coalition to Abolish the Death Penalty
• Kansas Death Penalty Focus
• NSW Council for Civil Liberties: an Australian organization opposed to the Death Penalty in the Asian region
• Canadian Coalition Against the Death Penalty

Resources favoring capital punishment

• Pro Death Penalty.com
• Pro Death Penalty Resource Page
• Capital Punishment - A Defense
• 119 Pro DP Links
• Criminal Justice Legal Foundation
• DP Info
• Pro DP Resources
• Death Penalty Taxes Bleeding Hearts. Or "Kill(ing) Me Softly...."
• Clark County, Indiana, Prosecutor's Page on capital punishment
• In Favor of Capital Punishment - Quotes supporting Capital Punishment

Religious views on the death penalty

• The Dalai Lama - Message supporting the moratorium on the death penalty
• Buddhism & Capital Punishment from The Engaged Zen Society
• Orthodox Union website: Rabbi Yosef Edelstein: Parshat Beha'alotcha: A Few Reflections on Capital Punishment
• Jews and the Death Penalty - by Naomi Pfefferman (Jewish Journal)
• Priests for Life - Lists several Catholic links

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