When something is sacred, that does not mean that it cannot be violated. Rather, it means that it must be violated only in the rarest of cases and only in the most deliberate of ways. The almost absurd solemnity with which we execute people in this country is not a defect of our system, but a testament to the importance we attach to human life. Instead of eroding the sanctity of life, execution practiced with such regard actually affirms it.
Conceptual Objection 3: You can’t be pro-life and pro-capital punishment.
First, it’s a mistake to assume that all pro-lifers base their view on the idea that abortion is homicide. While this is common, there are other grounds for opposing abortion. Nonetheless, I’ll grant most pro-lifers do oppose abortion for this reason.
According to this objection, it is inconsistent to oppose the killing of a human fetus while favoring the killing of a human murderer because one must treat all killings the same way.
What so offends us about abortion is the taking of an innocent life, the destruction of someone utterly vulnerable and guilty of no wrong. Executing a murderer doesn’t elicit the same response because we are, again, making the simple distinction between the innocent victim of a crime and the guilty perpetrator of that crime. Since this distinction is at the heart of our justice system, the person who can’t make it is back to equating being stolen from with being fined, and being kidnapped with being incarcerated, equivocations that make a life sentence in prison every bit as problematic as execution.
I am convinced that even those who grieve the death row convict do not view his death as a tragedy equal to that of his victim. In fact, I’d have trouble taking someone seriously who told me that his horror at an executed murderer was equal to his horror at the original murder itself. This difference of reaction acknowledges a distinction even at an emotional level. It may not seem big enough to justify execution, but just getting opponents to admit the difference might start to erode their notion that the two are morally indistinguishable.
Furthermore, if the idea is that we must oppose all homicides if we oppose any, then we might reasonably demand that such opponents also protest every form of warfare or self-defense. Obviously, most death penalty opponents are not pure pacifists, which makes them no less inconsistent on this issue than they allege pro-lifers to be. I only point this out to show that many capital punishment opponents are skewered by their own willingness to distinguish wartime and self-defense homicides from others.
I am willing to concede that it would be more philosophically rigorous and less confusing to use the more cumbersome label “pro-innocent-life.” But we all know that rigor often yields to pith in modern discourse. Nevertheless, there are clear lines distinguishing abortion from capital punishment which this objection colors quite sloppily across.
However, as a point of practical concern, ending abortion is far more important to me than continuing to execute. I’d certainly rather save a few million innocent than kill a few hundred guilty. So, if I thought that opposing capital punishment would make me look more consistent to those who can’t make such distinctions and thus gain their support for ending abortion, I might well consider it. But I’d like to hope, perhaps naively, that we can get both issues right without pandering to such superficial thinking.
In the next column, we’ll look at the concerns that execution is unconstitutional, barbaric, motivated by hate, and degrading to the executioner.
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