The Death Penalty: Morally Defensible?

The Death Penalty: Morally Defensible?

The death penalty has faced much opposition as of late. Can the death penalty possibly be a morally acceptable punishment? A popular bumper sticker says, "We kill people to show people that killing people is wrong." The slogan is short, simple, and to the point. But is there really such irony in capital punishment as the slogan implies?

WORD GAMES

First of all, the slogan misses an important point. The death penalty does not punish people for killing, but for murder. Killing is justified when it is done in self-defense. Killing means to cause death. Murder, on the other hand, is defined as, "the unlawful and malicious or premeditated killing of one human being by another" (for the less observant, this definition cannot be applied to the death penalty, because the death penalty is lawful, non-malicious, and is not carried out by an individual but by the government). "Kill," "murder," and "execute" are not interchangeable terms. Death penalty opponents would like us to believe otherwise. Just because two actions result in the same end does not make them morally equivalent. If it were so, legal incarceration would be equated with kidnapping, lovemaking with rape, self-defense with battery, etc.1 Therefore, the slogan is better stated, "We execute people to show people that murder is wrong." Not quite as catchy, is it?

MORALITY

Morality is defined as "the principles of right and wrong." As moral creatures, humans deserve praise for good deeds, and punishment for bad ones. Punishment may range from a slap on the wrist to death, but the punishment must fit the crime. This is known as lex talionis, or in common jargon, "an eye for an eye." Abolitionists often insist that if we argue for lex talion justice we must be prepared to rape rapists, beat sadists, and burn down the houses of arsonists. Certainly, this is the case if we take the lex talion literally, and the criminals do deserve those punishments, but we needn't take it literally. The ancient Jews did not.2 They allowed for monetary compensation for physical or property damage.

Why then, if it is not morally okay to rape rapists, is it acceptable to execute murderers? The answer is simple. There is no redeeming value to carrying out the former punishment. Raping the rapist will only cause someone else to degrade themselves by doing it. It will not prevent the rapist from raping again. Executing murderers, however, prevents them from committing their crime again, and thus protects innocent victims. The good, therefore, outweighs the bad, and the executioner is morally justified in taking the murderer's life. On the other hand, if the abolitionist argues that killing is always wrong, then he must also concede that killing in self-defense is unacceptable and should be punished. Few, if any, however, are willing to do so. The abolitionist may choose to argue that the state should never kill. But consider also the scenario of protecting someone else's life. Are police officers (the state) justified in killing attempted murderers to save a victim's life? If the answer to this question is yes, then no moral arguments will stand up against the death penalty.

Morally, it is wrong to incarcerate someone for murder. A sentence of life in an air-conditioned, cable-equipped prison where a person gets free meals three times a day, personal recreation time, and regular visits with friends and family3 is a slap in the face of morality. People will say here that not all prisons are like the one cited. This betrays an ignorance, however, of current trends. Eventually, criminal rights activists will see to it that all prisons are nice places to go. But regardless of the conditions of a particular prison, someone who murders another human being can only be made to pay for his actions by forfeiting his own life. This is so, simply because a loss of freedom does not and cannot compare to a loss of life. If the punishment for theft is imprisonment, then the punishment for murder must be exponentially more severe, because human life is infinitely more valuable than any material item.

Take, for example, a murderer who took the life of a teenager. The parents of the victim will be among the taxpayers that pay for his meals and his cable television. Should he choose to take advantage of college courses the prison may offer, the parents of the victim will be indirectly financing those expenses as well. Nothing could be further from justice. It is of this type of situation that the abolitionist approves. Somewhere along the line, their priorities have been turned