دیانت بهائی و مسألهء جُرم

1/4/2017

Pazhuheshnameh   ﺩﻳﺎﻧﺕ ﺑﻬﺎﺋﯽ ﻭ ﻣﺳﺄﻟﻪء ﺟُﺭﻡ

ﻧﻤﻮﺩ. ﺍﺯ ﻧﻈﺮ ﮐﺎﻧﺖ ﻣﺠﺎﺯﺍﺕ ﺩﺭ ﻭﺍﻗﻊ ﺍﺣﺘﻴﺎﺝ ﺑﻪ ﺗﻮﺟﻴﻪ ﻧﺪﺍﺭﺩ ﭼﺮﺍ ﮐﻪ ﻟﺰﻭﻡ ﻭ ﺿﺮﻭﺭﺕ ﻭ ﻋــﺎﺩﻻﻧﻪ ﺑﻮﺩﻥ ﻣﺠﺎﺯﺍﺕ ﺍﻣﺮﯼ ﺑﺪﻳﻬـﯽ ﺍﺳﺖ. ﻣُﺠﺮﻡ ﺑﺎ ﺍﻧﺘﺨﺎﺏ ﺟُﺮﻡ ﻣﺠﺎﺯﺍﺕ ﺭﺍ ( ﻓﻴﻠﺴﻮﻑ ﺷﻬﻴﺮ ﺁﻟﻤﺎﻧﯽ ﻧﻴﺰ ﺍﺯ ﻫﻤﻴﻦ ﻧﻈﺮ ﺩﻓﺎﻉ ﮐﺮﺩ. ﺑﻪ ﻧﻈﺮ ﺍﻭ ﻣﺮﺗﮑﺐ Hegel)   ﺍﻧﺘﺨﺎﺏ ﻣﯽ ﮐﻨﺪ ﻭ ﺑﺪﻭﻥ ﻣﺠﺎﺯﺍﺕ ﺗﻌﺎﺩﻝ ﻭ ﺗﻮﺍﺯﻥ ﻭ ﻧﻈﺎﻡ ﻋﺪﺍﻟﺖ ﺑﻪ ﻫﻢ ﻣﯽ ﺧﻮﺭﺩ. ﻫﮕﻞ ﺟُﺮﻡ ﻧﻈﻢ ﺭﺍ ﻧﻔﯽ ﻣﯽ ﮐﻨﺪ ﻭ )ﺁﻧﺘﯽ ﺗﺰ( ﺍﮐﻨﻮﻥ ﺑﺎﻳﺪ ﺟﺎﻣﻌﻪ ﺑﺮﺍﯼ ﺑﺎﺯﮔﺸﺖ ﺑﻪ ﺗﻌﺎﺩﻝ ﺁﻥ ﻧﻔﯽ ﺭﺍ ﻣﺠﺪّﺩﺍً ﻧﻔﯽ ﮐﻨﺪ ﻭ ﺍﻳﻦ ﺍﻣﺮ ﻣﺴﺘﻠﺰﻡ ﻣﺠﺎﺯﺍﺕ ﻣُﺠﺮﻡ ﺍﺳﺖ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻣُﺠﺎﺯﺍﺕ ( ﺣﮑﻴﻢ ﻗﺮﻭﻥ ﻭﺳﻄﺎﯼ ﻣﺴﻴﺤﯽ ﻧﻴﺰ ﺑﻪ ﻧﺤﻮ ﺩﻳﮕﺮﯼ ﺍﺯ ﻧﻈﺮﻳّﻪء ﻋِﻘﺎﺏ ﺩﻓﺎﻉ ﻧﻤﻮﺩ. ﺑﻪ ﻧﻈﺮ ﻭﯼ Acquinas)   ﻣُﺠﺮﻡ ﻧﻔﯽ ﻧﻔﯽ )ﺳﻨﺘﺰ( ﺩﻳﺎﻟﮑﺘﻴﮏ ﺍﺟﺘﻤﺎﻋﯽ ﻣﯽ ﮔﺮﺩﺩ. ﺍﮐﻮﻧﻴﺎﺱ ﻣﺠﺎﺯﺍﺕ ﺑﻪ ﺍﻳﻦ ﻣﻌﻨﯽ ﺍﺳﺖ ﮐﻪ ﻓﺮﺩ ﻣُﺠﺮﻡ ﻭﺳﻴﻠﻪ ﺍﯼ ﺭﺍ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻪ ﻣﻨﻈﻮﺭ ﻋﻤﻞ ﺧﻴﺮ ﺑﻪ ﺍﻭ ﺩﺍﺩﻩ ﺍﺳﺖ ﻣﻮﺭﺩ ﺳﻮء ﺍﺳﺘﻔﺎﺩﻩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍﺳﺖ. ﺑﻪ ﻫﻤﻴﻦ ﺟﻬﺖ ﺍﻳﻦ ﻓﺮﺩ ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﻭﺳﻴﻠﻪ ﮐﻪ ﻣﻮﺭﺩ ﺳﻮء ﺍﺳﺘﻔﺎﺩﻩء ﺍﻭ ﻗﺮﺍﺭ ﮔﺮﻓﻠﺘﻪ ﺍﺳﺖ ﻣﺤﺮﻭﻡ ﺷﻮﺩ. ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺁﺯﺍﺩﯼ ﻭﺳﻴﻠﻪ ﺍﯼ ﺑﺮﺍﯼ ﺗﮑﺎﻣﻞ ﻭ ﺗﻌﺎﻭﻥ ﺍﺳﺖ. ﺣﺎﻝ ﺍﮔﺮ ﺷﺨﺼﯽ ﺍﻳﻦ ﺁﺯﺍﺩﯼ ﺭﺍ ﻭﺳﻴﻠﻪ ﺍﯼ ﺑﺮﺍﯼ ﺳﻠﺐ ﺣﻘﻮﻕ ﺩﻳﮕﺮﺍﻥ ﺑﻨﻤﺎﻳﺪ ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺣﻖّ ﺁﺯﺍﺩﯼ ﻣﺤﺮﻭﻡ ﻧﻤﻮﺩﻩ ﺍﺳﺖ. ﺑﺮﺧﯽ ﺩﻳﮕﺮ ﺍﺯ ﻓﻼﺳﻔﻪ ﻭ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳﺎﻥ ﻧﻴﺰ ﻧﻈﺮﻳّﻪء ﻋِﻘﺎﺏ ﺭﺍ ﺍﺯ ﺍﻳﻦ ﺟﻬﺖ ﺗﺄﻳﻴﺪ ﻣﯽ ﮐﻨﻨﺪ ﮐﻪ ﺑﻪ ﻧﻈﺮ ﺁﻧﻬﺎ ﻋﺎﻣﻞ ﻣﻬﻢّ ﺩﺭ ﻣﺠﺎﺯﺍﺕ ﺍﺭﺍﺋﻪ ﻭ ﺍﺑﺮﺍﺯ ﺍﻧﺰﺟﺎﺭ ﺍﺧﻼﻗﯽ ﺍﺯ ﺟُﺮﻡ ﻭ ﺟﻨﺎﻳﺖ ﺍﺳﺖ ﻭ ﺍﻳﻦ ﺍﻣﺮ ﺭﺍ ﺑﻪ ﺧﻮﺩﯼ ﺧﻮﺩ ﻣﺜﺒﺖ ﻭ ﺳﻮﺩﻣﻨﺪ ﻭﻣﻄﻠﻮﺏ ﻣﯽ ﺩﺍﻧﻨﺪ.  ﻭ ﺑﺎﻻﺧﺮﻩ ﺳﻮﻣﻴﻦ ﻧﻈﺮﻳّﻪ ﻣﺠﺎﺯﺍﺕ ﺭﺍ ﻣﻌﻄﻮﻑ ﺑﻪ ﺍﺻﻼﺡ ﻭ ﺗﺄﺩﻳﺐ ﻣُﺠﺮﻡ ﻣﯽ ﺩﺍﻧﺪ ﻭ ﻫﻴﭽﮕﻮﻧﻪ ﻣﺠﻮّﺯ ﻭ ﺗﻮﺟﻴﻪ ﺩﻳﮕﺮﯼ ﺑﺮﺍﯼ ﺁﻥ ﻗﺎﺋﻞ ﻧﻴﺴﺖ. ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﺩﺭ ﭼﻨﺪ ﻗﺮﻥ ﮔﺬﺷﺘﻪ ﺍﻫﻤﻴّﺖ ﺑﻴﺸﺘﺮﯼ ﻳﺎﻓﺘﻪ ﻭ ﺑﺎﻋﺚ ﺑﺴﻴﺎﺭﯼ ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭ ﺗﺮﺗﻴﺐ ﺯﻧﺪﺍﻥ ﻭ ﺩﻳﮕﺮ ﻧﻬﺎﺩﻫﺎﯼ ﺟﺰﺍﺋﯽ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ. ﻁﺮﻓﺪﺍﺭﺍﻥ ﺍﻓﺮﺍﻁﯽ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﺑﻴﺎﻥ ﮐﺮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺯﻧﺪﺍﻥ ﻭ ﻣﺠﺎﺯﺍﺕ ﺑﺎﻳﺪ ﻭﺳﻴﻠﻪء ﺍﺻﻼﺡ ﺍﺧﻼﻕ ﻣُﺠﺮﻣﺎﻥ ﺑﺎﺷﺪ. ﺍﻳﻦ ﮔﺮﻭﻩ ﺑﻪ ﺷﮑﻞ ﻫﺎﯼ ﻣﺨﺘﻠﻒ ﺍﺯ ﻓﻨﻮﻥ ﻭ ﺗﮑﻨﻴﮏ ﻫﺎﯼ ﺧﺎﺻﯽ ﺑﺮﺍﯼ ﺑﻬﺒﻮﺩ ﻭ ﺗﻐﻴﻴﺮ ﺍﺧﻼﻗﯽ ﺟﻨﺎﻳﺘﮑﺎﺭﺍﻥ ﺩﻓﺎﻉ ﮐﺮﺩﻩ ﺍﻧﺪ. ﺩﺭ ﺗﺎﺭﻳﺦ (  ﺑﻪ ﺟﺎﯼ ﺯﻧﺪﺍﻥ ﻣﺸﺨﺺّ ﻣﯽ ﮔﺮﺩﺩ. ﻣﺪﺍﻓﻌﺎﻥ ﺍﻳﻦ ﻧﻈﺮﻳّﻪ ﺗﺎﮐﻨﻮﻥ ﺍﺯ ﺳﻪ ﻧﻮﻉ ﺍﺻﻼﺡ ﺩﻓﺎﻉ ﮐﺮﺩﻩ ﺍﻧﺪ. ﺩﺭ Penitentiary)   ﺍﻣﺮﻳﮑﺎ ﺍﻳﻦ ﻧﺤﻮﻩء ﺗﻔﮑّﺮ ﺑﺎ ﻅﻬﻮﺭ ﺩﺍﺭﺍﻟﺘﺄﺩﻳﺐ ﻣﺮﺣﻠﻪء ﺍﻭّﻝ ﻓﺮﺽ ﺍﻳﻦ ﺑﻮﺩ ﮐﻪ ﺑﺎ ﺣﺒﺲ ﺍﻧﻔﺮﺍﺩﯼ ﻭ ﺧﻠﻮﺕ ﻭ ﺗﻨﻬﺎﺋﯽ ﻣُﺠﺮﻣﺎﻥ ﺑﻪ ﺍﺿﺎﻓﻪء ﺗﻌﻠﻴﻤﺎﺕ ﺩﻳﻨﯽ )ﻣﺴﻴﺤﻴّﺖ( ﺗﻮﺑﻪ ﻭ ﺍﺻﻼﺡ ﺍﺧﻼﻗﯽ ﺩﺭ ﻣُﺠﺮﻣﺎﻥ ﺣﺎﺻﻞ ﻣﯽ ﺷﻮﺩ. ﺑﻪ ﺗﺪﺭﻳﺞ ﻭ ﺑﻪ ﺧﺎﻁﺮ ﻋﺪﻡ ﻣﻮﻓّﻘﻴّﺖ ﺍﻳﻦ ﺍﻟﮕﻮ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ ﺩﺍﻧﺶ ﭘﺰﺷﮑﯽ ﻭ ﺟُﺮﻡ ﺷﻨﺎﺳﯽ ﭘﺰﺷﮑﯽ ﺟﺎﻳﮕﺰﻳﻦ ﺣﺒﺲ ﺍﻧﻔﺮﺍﺩﯼ ﻭ ﺗﻌﻠﻴﻢ ﺩﻳﻨﯽ ﮔﺸﺖ. ﺩﺭ ﭼﻨﺪ ﺩﻫﻪء ﺍﺧﻴﺮ ﻧﻴﺰ ﺑﻪ ﺟﺎﯼ ﺩﺍﻧﺶ ﭘﺰﺷﮑﯽ٬ ﺭﻭﺍﻧﮑﺎﻭﯼ ﻭ ﺭﻭﺍﻧﭙﺰﺷﮑﯽ ﺑﺮﺍﯼ ﺍﺻﻼﺡ ﻭ ﺗﺮﺑﻴﺖ ﻣُﺠﺮﻣﺎﻥ ﺑﮑﺎﺭ ﮔﺮﻓﺘﻪ ﺷﺪﻩ ﺍﺳﺖ. ﺁﻧﭽﻪ ﮐﻪ ﺗﻘﺮﻳﺒﺎً ﻫﻤﻪء ﺗﺤﻘﻴﻘﺎﺕ ﻧﺸﺎﻥ ﻣﯽ ﺩﻫﺪ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻫﻴﭽﻴﮏ ﺍﺯ ﺍﻳﻦ ﻓﻨﻮﻥ ﺍﺯ ﻣﻮﻓّﻘﻴّﺖ ﻗﺎﺑﻞ ﺗﻮﺟّﻬﯽ ﺑﺮﺧﻮﺭﺩﺍﺭ ﻧﺒﻮﺩﻩ ﺍﻧﺪ.  ﺩﺭ ﺍﻳﻨﺠﺎ ﻻﺯﻡ ﺍﺳﺖ ﺑﻪ ﺍﺧﺘﺼﺎﺭ ﭘﺎﻳﮕﺎﻩ ﺍﻣﺮ ﺑﻬﺎﺋﯽ ﺭﺍ ﺩﺭ ﻣﻮﺭﺩ ﻓﻠﺴﻔﻪء ﻣﺠﺎﺯﺍﺕ ﺑﺮﺭﺳﯽ ﻧﻤﺎﺋﻴﻢ. ﺍﮔﺮ ﺑﻪ ﺁﻧﭽﻪ ﮐﻪ ﻗﺒﻼً ﺩﺭ ﻣﻮﺭﺩ ﺑﺮﺭﺳﯽ ﻋﻠﻞ ﺟُﺮﻡ ﺍﺯ ﻧﻈﺮ ﺍﻣﺮ ﺑﻬﺎﺋﯽ ﻭ ﺭﺍﻩ ﭘﻴﺸﮕﻴﺮﯼ ﺁﻥ ﮔﻔﺘﻪ ﺷﺪ ﺗﻮﺟّﻪ ﻧﻤﺎﺋﻴﻢ ﺁﺷﮑﺎﺭ ﻣﯽ ﮔﺮﺩﺩ ﮐﻪ ﻣﺴﺄﻟﻪء ﺍﺻﻼﺡ ﺍﺧﻼﻗﯽ ﮐﻪ ﺑﺎﻳﺪ ﺳﺮ ﻟﻮﺣﻪء ﻫﺮ ﻧﻮﻉ ﺳﻴﺎﺳﺖ ﺍﺟﺘﻤﺎﻋﯽ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﻗﺒﻞ ﺍﺯ ﺍﺭﺗﮑﺎﺏ ﺟُﺮﻡ ﻣﺘﺤﻘّﻖ ﺑﺸﻮﺩ. ﺍﺭﺗﮑﺎﺏ ﺟُﺮﻡ ﻧﻴﺰ ﺩﺭ ﻣﺮﺍﺣﻞ ﺧﻔﻴﻒ ﻭ ﺍﻭّﻟﻴﻪء ﺁﻥ ﺑﺎﻳﺪ ﺍﺳﺎﺳﺎً ﺑﻪ ﺟﺎﯼ ﺯﻧﺪﺍﻥ ﻭ ﺁﺯﺍﺭ ﺑﺎ ﻧﻮﻉ ﺑﺨﺼﻮﺻﯽ ﺍﺯ ﺗﻨﺒﻴﻪ ﻭ ﺍﻧﻀﺒﺎﻁ ﮐﻪ ﺍﻓﺮﺩ ﺭﺍ ﺍﺻﻼﺡ ﻧﻤﻮﺩﻩ ﻭ ﺑﺎﺯﮔﺸﺖ ﺁﻧﻬﺎ ﺭﺍ ﺑﻪ ﺯﻧﺪﮔﯽ ﺍﺟﺘﻤﺎﻋﯽ ﻣﻴﺴّﺮ ﺳﺎﺯﺩ ﻫﻤﺮﺍﻩ ﺑﺎﺷﺪ. ﻣﻌﻬﺬﺍ ﺩﺭ ﺷﮑﻞ ﺟﺪّﯼ ﻭ ﻣﮑﺮّﺭ ﺁﻥ ﮐﻪ ﺧﺸﻮﻧﺖ ﻭ ﺗﻌﺪّﯼ ﺑﻪ ﺣﻘﻮﻕ ﺩﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺗﻮﺳّﻂ ﺟﺎﻣﻌﻪ ﺑﺎ ﺻﺮﺍﺣﺖ ﻭ ﻗﻄﻌﻴّﺖ ﻭ ﺟﺪﻳّﺖ ﻣﺠﺎﺯﺍﺕ ﮔﺮﺩﺩ. ﺍﮔﺮ ﮐﻪ ﺻﺮﻓﺎً ﻫﺪﻑ ﻭ ﻣﻨﻄﻖ ﻣﺠﺎﺯﺍﺕ ﺭﺍ ﺍﺻﻼﺡ ﺍﺧﻼﻗﯽ ﻣُﺠﺮﻡ ﺑﺪﺍﻧﻴﻢ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺍﻭّﻻً ﺑﻪ ﺧﺎﻁﺮ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩﻥ ﺗﺮﺱ ﺍﺯ ﻣﺠــــﺎﺯﺍﺕ ﺩﺭ ﻣﻴﺎﻥ ﻣﺮﺩﻡ ﻋﺎﺩﯼ ﺑﻪ ﺍﻓﺰﺍﻳﺶ ﺍﺭﺗﮑﺎﺏ ﺟُﺮﻡ ﮐﻤﮏ ﻣﯽ ﮐﻨﻴﻢ٬ ﺛﺎﻧﻴﺎً ﺩﺭ ﻭﺍﻗﻊ ﻣﺠﺎﺯﺍﺕ ﻫﺎ ﮐﺎﻣﻼً ﺩﻟﺒﺨﻮﺍﻫﯽ ﻭ ﻧﺎﻣﺴﺎﻭﯼ ﮔﺮﺩﻳﺪﻩ ﻭ ﻓﻘﻂ ﺑﻪ ﺷﮑﻠﯽ ﻭ ﺗﺎ ﺯﻣﺎﻧﯽ ﮐﻪ ﺭﻭﺍﻧﭙﺰﺷﮏ ﻣﺮﺑﻮﻁ ﻓﮑﺮ ﮐﻨﺪ ﻣُﺠﺮﻡ ﺍﺻﻼﺡ ﻧﺸﺪﻩ ﺍﺳﺖ ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺭﺍﺑﻄﻪء ﻣﺠﺎﺯﺍﺕ ﺑﺎ ﻋﺪﺍﻟﺖ ﻭ ﺍﺳﺘﺤﻘﺎﻕ ﺟﺰﺍء ﺍﺯ ﻣﻴﺎﻥ ﺧﻮﺍﻫﺪ ﺭﻓﺖ. ﺛﺎﻟﺜﺎً ﮐﻮﺷﺶ ﺑﻪ ﺍﺻﻼﺡ ﺍﺧﻼﻗﯽ ﻣُﺠﺮﻡ ﺍﺯ ﻁﺮﻳﻖ ﺯﻧﺪﺍﻥ ﻭ ﻣﺠﺎﺯﺍﺕ ﺍﺯ ﻣﻮﻓّﻘﻴّﺖ ﺯﻳﺎﺩﯼ ﺑﺮﺧﻮﺭﺩﺍﺭ ﻧﻴﺴﺖ ﻭ ﺩﺭ ﻭﺍﻗﻊ ﺍﮔﺮ ﻫﺪﻑ ﺍﺻﻼﺡ ﻣُﺠﺮﻡ ﺑﺎﺷﺪ٬ ﺑﺎﻳﺪ ﻣﺠﺎﺯﺍﺕ ﺭﺍ ﺑﺎﻟﮑﻞّ ﺍﺯ ﻣﻴﺎﻥ ﺑﺮﺩ . ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﻫﻢ ﺗﺮﺱ ﺍﺯ ﻣﺠﺎﺯﺍﺕ ﺍﺯ ﻣﻴﺎﻥ ﻣﯽ ﺭﻭﺩ ﻭ ﺟُﺮﻡ ﻭ ﺟﻨﺎﻳﺖ ﭼﻨﺪﺍﻥ ﺷﻴﻮﻉ ﻣﯽ ﻳﺎﺑﺪ ﮐﻪ ﺍﺻﻼﺡ ﺍﺧﻼﻕ ﻧﻴﺰ ﻧﺎﻣﻤﮑﻦ ﻣﯽ ﮔﺮﺩﺩ. ﺣﻀﺮﺕ ﻋﺒﺪﺍﻟﺒﻬﺎء ﺩﺭ ﻣﻔﺎﻭﺿﺎﺕ ﺗﺼﺮﻳﺢ ﻓﺮﻣﻮﺩﻩ ﺍﻧﺪ ﮐﻪ ﺗﺄﮐﻴﺪ ﺑﺮ ﺍﺻﻼﺡ ﺍﺧﻼﻕ ﺑﺎﻳﺪ ﻗﺒﻞ ﺍﺯ ﻭﻗﻮﻉ ﺟُﺮﻡ ﺑﺎﺷﺪ ﻭ ﻧﻪ ﺑﻌﺪ ﺍﺯ ﺁﻥ ﭼﺮﺍ ﮐﻪ ﺯﻧﺪﺍﻥ ﻭ ﺯﺟﺮ ﻭﺳﻴﻠﻪء ﻣﺆﺛّﺮﯼ ﺑﺮﺍﯼ ﺗﻮﺑﻪ ﻭ ﺍﺻﻼﺡ ﻧﻴﺴﺖ. ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺗﺮﺱ ﺍﺯ ﻣﺠﺎﺯﺍﺕ ﻫﻢ ﺑﺮﺍﯼ ﺣﻔﻆ ﻧﻈﻢ ﻭ ﺟﺎﻣﻌﻪ ﺿﺮﻭﺭﯼ ﻣﯽ ﺑﺎﺷﺪ. ﻫﻤﺎﻧﻄﻮﺭ ﮐﻪ ﺩﺭ ﺑﺤﺚ ﭘﻴﺸﮕﻴﺮﯼ ﺍﺯ ﺟُﺮﻡ ﺁﺷﮑﺎﺭ ﮔﺮﺩﻳﺪ ﺑﺎﻳﺪ ﻋﺪﺍﻟﺖ ﺍﺟﺘﻤﺎﻋﯽ٬ ﻣﺸﻮﺭﺕ ﻭ ﺗﺮﺑﻴﺖ ﺍﺧﻼﻗﯽ ﻭ ﺭﻭﺣﺎﻧﯽ ﻭ ﺣﺲ ﻭﻓﺎﻕ ﺍﺟﺘﻤﺎﻋﯽ ﺑﺎ ﺗﺮﺱ ﺍﺯ ﻣﺠﺎﺯﺍﺕ ﻫﻤﺮﺍﻩ ﺑﺎﺷﺪ ﺗﺎ ﺍﺯ ﻭﻗﻮﻉ ﺟُﺮﻡ ﺟﻠﻮﮔﻴﺮﯼ ﻧﻤﺎﻳﺪ. ﻳﮑﯽ ﺍﺯ ﺍﺷﮑﺎﻻﺕ ﻧﻈﺎﻡ ﻓﻌﻠﯽ ﻏﺮﺏ ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﻧﭽﻪ ﮐﻪ ﺑﻪ ﺗﺮﺑﻴﺖ ﺍﺧﻼﻗﯽ ﺍﻓﺮﺍﺩ ﺩﺭ ﺯﻧﺪﮔﯽ ﻋﺎﺩﯼ ﻻﺯﻡ ﺍﺳﺖ )ﻧﻈﻴﺮ ﺧﺎﻧﻮﺩﺍﻩء ﻣﺴﺘﺤﮑﻢ٬ ﻧﻮﻉ ﺩﻭﺳﺘﯽ ﻭ ﺩﮔﺮﺩﻭﺳﺘﯽ٬ ﻣﺸﻮﺭﺕ ﻭ ﻭﺩﺍﺩ٬ ﺍﺭﺯﺵ ﻫﺎﯼ ﺭﻭﺣﺎﻧﯽ ﻭ ﺍﺧﻼﻗﯽ ﻭ ﺗﻌﺪﻳﻞ ﻣﻌﻴﺸﺖ( ﻏﻔﻠﺖ ﻣﯽ ﮐﻨﺪ ﻭﻟﯽ ﺁﻧﺠﺎ ﮐﻪ ﭘﺎﯼ ﺟﻨﺎﻳﺘﮑﺎﺭﺍﻥ ﺣﺮﻓﻪ ﺍﯼ ﭘﻴﺶ ﻣﯽ ﺁﻳﺪ ﺍﺯ ﻣﺠﺎﺯﺍﺕ ﺁﻧﻬﺎ ﺳﺮ ﺑﺎﺯ ﺯﺩﻩ ﻭ ﺍﺯ ﺗﺮﺑﻴﺖ ﺍﺧﻼﻗﯽ ﺁﻧﻬﺎ ﺳﺨﻦ ﻣﯽ ﮔﻮﻳﺪ. ﻭﺍﺿﺢ ﺍﺳﺖ ﮐﻪ ﭼﻨﻴﻦ ﺳﻴﺎﺳﺘﯽ ﻣﺤﮑﻮﻡ ﺑﻪ ﺷﮑﺴﺖ ﻭ ﺗﺒﺎﻫﯽ ﺍﺳﺖ.

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