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Punishment and Personal Responsibility

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243<br />

explain non-offending. There is no reason to assume that normal behaviour<br />

is any less causally explainable than abnormal behaviour. It follows<br />

that normal action may be explained in ways that threaten responsibility<br />

just as abnormal action.<br />

7.8 CONCLUSIONS<br />

In this chapter, I have sketched the outlines of a theory of excuses, the<br />

essence of which is that scientific explanations erode responsibility. It is<br />

this basic idea which founds the idea that retributivism is “unscientific.”<br />

The notion that rule breakers deserve punishment rests on a “badness”<br />

paradigm which may not be tenable under a scientific worldview. The<br />

more we can explain a prima facie blameworthy behaviour - the more we<br />

come to underst<strong>and</strong> it – the less appropriate it will seem to blame it. For<br />

scientific explanations explain by citing causes beyond the individual’s<br />

control <strong>and</strong> render the notion of alternative possibilities suspect. This<br />

means that scientific explanations are at odds with the idea of personal<br />

responsibility.<br />

Or so I have argued. I want to emphasise that I am supremely unsure<br />

about to what extent the ideas expressed in this chapter are correct. I<br />

do not know whether the claim that nearly all scientific explanations are<br />

excusing if they are true is tenable. The purpose here, however, has been<br />

to challenge the received view that some explanations may excuse<br />

whereas others do not, for this is the basis of a potentially very powerful<br />

criticism of retributivism. When people say that retributivism rests on an<br />

outdated conception of human behaviour, it is presumably something<br />

along the lines of the theory of excuses they have in mind. That “ordinary<br />

morality”, which states that people are fundamentally free too<br />

choose in various ways, is mistaken. That the scientific project will clash<br />

with entrenched <strong>and</strong> arcane moral concepts.<br />

The next chapter assumes, for the sake of argument, that all criminal<br />

action – indeed, all human action – can be scientifically explained. What<br />

would that mean for the practice of punishment <strong>and</strong> other moral <strong>and</strong><br />

political issues? The next chapter thus deals with the thesis of determinism.

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