Siinviidatud vabalevis olev tekst leidis oma koha peamiselt kahel põhjusel. Esiteks, surmanuhtlusest Eesti avalikus ruumis palju ei räägita. Teiseks, arvamused surmanuhtluse vajalikkusest Eestis ei ole kusagile kadunud. Minu kogemused tööst tudengitega kinnitavad taimse järjekindlusega: erinevates auditooriumites on kuni 50% tudengitest surmanuhtluse taastamise poolt. Mõned aastad tagasi, kui seda küsimust aeg-ajalt auditooriumis erinevates kontekstides püstitasin, olin üsna ehmunud. Nüüdseks, kuulates surmanuhtluse pooldajate argumentatsiooni, on minus maad võtnud veendumus, et lihtsalt teadmisi arutluseks elu üle on vähe ja need on sageli väga ühekülgsed ning arvamuspõhised.

Niisiis, siinviidatu on vabalevis ja pikki kommentaare ei vaja, kuid suurele hulgale lugejatele võib tekst tunduda keerukas. Sellest ei maksa heituda ning kasuks tuleks aega varuda, et oleks võimalik lugeda väikeste osade kaupa ja vahepeal mõelda.

Kontekstiks: humaanne meetod elu võtmiseks?

The death penalty in the United States has been under attack for decades now. Throughout its history, state governments have adopted varying modes of execution, justifying each on the basis that it provided a more civilised and humane method of putting inmates to death (Sarat, 2016).

Valitsemissüsteemi ja sellest arusaamise mõju ei maksa alahinnata:

According to Max Weber, these feelings of politico-legal estrangement are symptomatic of a modern world, in which empirical knowledge and understanding are treated as distinct and superior to ideals, values, and beliefs. Modernity, he opines, brings about a state of human disaffection (Weber, 1919).

Autor lubab:

This paper explores this ‘disenchantment of modernity’ through an analysis of legal judgements about the constitutionality of execution by electrocution.

Maailma mõtestamise viisid ja sellest tõukuv:

In their view, when our systems of knowledge apportion the world into one that is ‘natural’ and another that is ‘social’, a world that is governed by reason and another governed by passions, there is a tendency to overlook how deeply implicated humans are in the enactment of the very ‘natural’ objects and phenomena of their inquiry (Barad, 2007: 147–148; Kirby, 2018; Mol, 2002).

Maailma kui korrastatud ja ettemääratud süsteem:

It is important here to make the point that the material world that Bennett imagines, a world that is ontologically open-ended, is not one that is entirely random (though she does emphasise that it is not teleological) (2001: 11). It has an order that often repeats itself.

Niisiis, teadus …

Social movements that resist and demand the abolishment of capital punishment are not only triggered by the violence of the events themselves, but the fact that these horrors come about after reassurances from politicians, judges, lawmakers, scientists and medical professionals that electrical death is both predictable and tractable (Macready, 2000: 786). As Denno explains, the government’s reliance on scientists to develop humane forms of punishment is a fairly new practice (1993), and it is the ‘science’ of it all that, for many of us, makes the electric chair acceptable.

Lugemishuvi suurendamiseks:

Using Bennett’s theory of affective enchantment this paper argues that ethical practice demands a turn to the body, sensuality, and affectivity and legal considerations of the (un)acceptability of capital punishment is no different.

Gilani, S. (2022). The Ethics of Capital Punishment and a Law of Affective Enchantment. Social & Legal Studies. https://doi.org/10.1177/09646639221094938