The Catholic Church has had a dramatic impact on both the structure and understanding of criminal justice up to the present. This book surveys the history of the church to suggest that despite demonstrable abuses, a humane and redemptive theory of criminal justice can be constructed that is harmonious with biblical sources, tradition, and current normative emphases in Catholic social thought.
The Cincinnati Penal Congress of 1870 ushered in the era of "progressive" penology: the use of statistical and social scientific methodologies, commitment to psychiatric and therapeutic interventions, and a new innovation--the reformatory--as the locus for the application of these initiatives. The prisoner was now seen as a specimen to be analyzed, treated, and properly socialized into the triumphal current of American social and economic life. The Progressive rehabilitative initiatives succumbed in the 1970s to withering criticism from the proponents of equally futile strategies for addressing "the crime problem": retribution, deterrence, and selective incapacitation. The early Christian community developed a methodology for correcting human error that featured the unprecedented belief that a period of time spent in a given penitential locale, with the aid and encouragement of the community, was sufficient in and of itself to heal the alienation and self-loathing caused by sin and to lead an individual to full reincorporation into the community. The "correctional" practice was based upon the conviction that cooperative sociability--or conversion--is possible, regardless of the specific offense, without any need to inflict suffering, or to use the act of punishment as a warning to potential offenders, or to undertake programmatic interventions into the lives of the incarcerated for the purpose of rehabilitating them. Andrew Skotnicki contends that the modern practice of criminal detention is a protracted exercise in needless violence predicated upon two foundational errors. The first is an inability to see the imprisoned as human beings fully capable of responding to an affirmative accompaniment rather than maltreatment and invasive forms of therapy. The second is a pervasive dualism that constructs a barrier between detainees and those empowered to supervise, rehabilitate, and punish them. In this book, Skotnicki argues that the criminal justice system can only be rehabilitated by eliminating punishment and policies based upon deterrence, rehabilitation, and the incapacitation of the urban poor and returning to the original justification for the practice of confinement: conversion.
Why do the UK and US disproportionately incarcerate the mentally ill, frequently poor people of color? Via multiple re-framings of the question—theological, socioeconomic, and psychological— Andrew Skotnicki diagnoses a persecution of the prophetic at the heart of the contemporary criminal justice system. This interdisciplinary book draws on criminology, theology, philosophy, sociology, psychology, and psychiatric history to consider the increasingly intractable issue of mass incarceration. Inviting a new, collaborative conversation on penal reform as a fundamentally life-affirming project, it defends the dignity of those diagnosed as mentally unstable and their capacity for spiritual transcendence.
Why do the UK and US disproportionately incarcerate the mentally ill, frequently poor people of color? Via multiple re-framings of the question—theological, socioeconomic, and psychological— Andrew Skotnicki diagnoses a persecution of the prophetic at the heart of the contemporary criminal justice system. This interdisciplinary book draws on criminology, theology, philosophy, sociology, psychology, and psychiatric history to consider the increasingly intractable issue of mass incarceration. Inviting a new, collaborative conversation on penal reform as a fundamentally life-affirming project, it defends the dignity of those diagnosed as mentally unstable and their capacity for spiritual transcendence.
The Catholic Church has had a dramatic impact on both the structure and understanding of criminal justice up to the present. This book surveys the history of the church to suggest that despite demonstrable abuses, a humane and redemptive theory of criminal justice can be constructed that is harmonious with biblical sources, tradition, and current normative emphases in Catholic social thought.
In a culture obsessed with law, judgment and violence, this book challenges Christians to remember that Jesus urged his followers to judge no one, bring harm upon no one, and follow no law save the law of altruistic love. It traces Christian history first to show that Christians of an earlier age took very seriously the gospel injunctions against punitive legal judgment and then how the advent of formal legal codes and philosophical dualism undermined that perspective to create a division between a private Christian spirituality and a public morality of order and legally sanctioned violence.
The Cincinnati Penal Congress of 1870 ushered in the era of "progressive" penology: the use of statistical and social scientific methodologies, commitment to psychiatric and therapeutic interventions, and a new innovation--the reformatory--as the locus for the application of these initiatives. The prisoner was now seen as a specimen to be analyzed, treated, and properly socialized into the triumphal current of American social and economic life. The Progressive rehabilitative initiatives succumbed in the 1970s to withering criticism from the proponents of equally futile strategies for addressing "the crime problem": retribution, deterrence, and selective incapacitation. The early Christian community developed a methodology for correcting human error that featured the unprecedented belief that a period of time spent in a given penitential locale, with the aid and encouragement of the community, was sufficient in and of itself to heal the alienation and self-loathing caused by sin and to lead an individual to full reincorporation into the community. The "correctional" practice was based upon the conviction that cooperative sociability--or conversion--is possible, regardless of the specific offense, without any need to inflict suffering, or to use the act of punishment as a warning to potential offenders, or to undertake programmatic interventions into the lives of the incarcerated for the purpose of rehabilitating them. Andrew Skotnicki contends that the modern practice of criminal detention is a protracted exercise in needless violence predicated upon two foundational errors. The first is an inability to see the imprisoned as human beings fully capable of responding to an affirmative accompaniment rather than maltreatment and invasive forms of therapy. The second is a pervasive dualism that constructs a barrier between detainees and those empowered to supervise, rehabilitate, and punish them. In this book, Skotnicki argues that the criminal justice system can only be rehabilitated by eliminating punishment and policies based upon deterrence, rehabilitation, and the incapacitation of the urban poor and returning to the original justification for the practice of confinement: conversion.
When people encounter consumer goods—sugar, clothes, phones—they find little to no information about their origins. The goods will thus remain anonymous, and the labor that went into making them, the supply chain through which they traveled, will remain obscured. In this book, Tad Skotnicki argues that this encounter is an endemic feature of capitalist societies, and one with which consumers have struggled for centuries in the form of activist movements constructed around what he calls The Sympathetic Consumer. This book documents the uncanny similarities shared by such movements over the course of three centuries: the transatlantic abolitionist movement, US and English consumer movements around the turn of the twentieth century, and contemporary Fair Trade activism. Offering a comparative historical study of consumer activism the book shows, in vivid detail, how activists wrestled with the broader implications of commodity exchange. These activists arrived at a common understanding of the relationship between consumers, producers, and commodities, and concluded that consumers were responsible for sympathizing with invisible laborers. Ultimately, Skotnicki provides a framework to identify a capitalist culture by examining how people interpret everyday phenomena essential to it.
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