Abstract
According to a famous brocardo (i.e., an ancient legal maxim), “Actus non facit reum nisi mens sit rea”, culpability exists only when the author of a crime has committed it with a criminal intention. Nowadays it is commonly held that, barring some minor exceptions, this maxim states a necessary condition of culpability. From a philosophical point of view, however, two problems must still be discussed in regard to it. First, because of the so-called “deviant causal chain”, it can happen that a mens rea causes an actus reus, without producing culpability; however, no satisfactory criteria for distinguishing such cases from the ordinary ones has ever been individuated. Second, a growing number of scientists and philosophers suggest that our conscious mental states rarely (if ever) determine our decisions and actions. If this is correct, a mens rea causes an actus reus rarely (if ever), and, consequently, culpability should be seen as a rare condition – if it is ever real. After analyzing these issues, my conclusions will be that, even if it may be true that the cases in which we consciously control what we decide and do are more limited than we would like to think, they still do exist. The ancient brocardo, then, still holds its validity.
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Notes
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I say “a component of the sufficient cause” since many non-intentional factors have to causally contribute to the criminal action for it to happen (for example, that the gun of the assassin works properly or that there is enough oxygen for the assassin to breath while committing the crime). A useful way of stating this point more precisely is by using John Mackie’s (1974) famous INUS view: in order to produce culpability, the mens rea has to be an Insufficient but Nonredundant part of an Unnecessary but Sufficient condition for the actus reus.
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Many of our intentions, including the evil ones, are never actualized, even when we know that we are in the position to actualize them, such as when one has the passing intention of killing that unbearable colleague of theirs and the opportunity to do that, but does not in fact perform the killing. Thus, who knows, perhaps Joe would have decided not to kill his uncle had he had known that he had the opportunity to do so. In this regard, it is important to notice that we are not responsible for our unrealized intentions, but only for those that we have decided to actualize (to the extent that these intentions are actually realized: if a would-be assassin pulls the trigger but the gun malfunctions, they are only responsible of attempted murder). In this light, the fact that Joe’s intention to kill his uncle is realized coincidentally makes his killing unintentional.
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Of course a different issue would arise in such a case: is a subject responsible for the decisions she is determined to consciously make by some neurological events? While the so-called “libertarian tradition” would say that the subject could not be responsible for that decision, the “compatibilist tradition” would respond that she would be. On this and related issues, see Kane (2011).
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Here I adapting a remark that Bennett and Hacker (2003) make in regard to the relevance of Libet’s experiments for the discussion of free will.
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De Caro, M. (2020). “Actus non facit reum nisi mens sit rea”. The Concept of Guilt in the Age of Cognitive Science. In: D’Aloia, A., Errigo, M.C. (eds) Neuroscience and Law. Springer, Cham. https://doi.org/10.1007/978-3-030-38840-9_4
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