Abstract
The reader might pause and reflect for a moment on the foregoing sentence. It is the only surviving fragment from the first known work of our civilization, Anaximander’s cosmology. The sentence hints at the role of retribution as an organizing force in nature and therefore in human affairs. For the Greeks, retribution was the iron law of the universe; it was equally the silent assumption on which Greek morality and Greek science was based. It is curious that a notion so fundamental at the beginning of a civilization is so infrequently remarked on in its later history. Piaget (1932/1965) captured the modern attitude when he observed that young children think of justice in terms of retribution. Older, more mature, and therefore more cognitively advanced children think of justice in terms of the equal distribution of rewards. The moral is clear: young children and persons with similarly limited intellectual perspectives endorse retributive justice. But as they grow, mature, and progress, they transcend their earlier limitations and take on a more enlightened viewpoint. The purpose of this paper is to suggest that despite this modern attitude, retribution remains a critical perspective from which to understand how the concept of justice functions at the level of the individual.
From what sources things arise, into them also is their destruction, as is ordained; for they give satisfaction and reparation to one another for their injustice according to the ordering of time.
—Anaximander
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Hogan, R., Emler, N.P. (1981). Retributive Justice. In: Lerner, M.J., Lerner, S.C. (eds) The Justice Motive in Social Behavior. Critical Issues in Social Justice. Springer, Boston, MA. https://doi.org/10.1007/978-1-4899-0429-4_7
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DOI: https://doi.org/10.1007/978-1-4899-0429-4_7
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