Explore the vast range of titles available.

The preference for a retributive or restorative response to injustice has been a topic of interest in conflict resolution research. The role of group affiliation and parental practices in the development of a justice orientation preference remains unclear. The present study investigated 7- to 11-year-old (total n = 64) children's restoration behaviors when they were third-party bystanders of transgressions. In our experiment, after assigning the participants to a certain group affiliation condition (ingroup or outgroup), we showed stories through vignettes that portrayed a distributive transgression. We used semantic differentials and questionnaires to inquire about the preference between justice types and child authoritarianism respectively. Separately, we collected the severity and frequency of corporal punishment scores from their caretakers. We found that children preferred restoration over retribution. Third-party restoration behavior was influenced by group bias in that children intended to be involved in more complex restoration mechanisms with ingroup transgressors than outgroup ones. On the other hand, we found that child authoritarianism behaved independently of the severity or frequency of corporal punishment. Lastly, we found that children´s retributive behavior was independent of their authoritarianism. Our research challenges the view that punishment is the standard response to transgressions. The importance of diverse behavior options on restoration vs retribution dilemma. As well as group comparison priming influence over group bias appearance. Age-related implications for the inclusion of authoritarianism as a variable in the role of nurturing on justice preference development are discussed. La investigación sobre resolución de conflictos ha examinado las preferencias por respuestas retributivas o restaurativas frente a la injusticia; pero el papel de la afiliación grupal y de las prácticas parentales en la formación de estas orientaciones no es claro. Este estudio investigó las conductas restaurativas de participantes de 7 a 12 años (n = 64) como terceros observadores de transgresiones distributivas. Los participantes fueron asignados a condiciones de endogrupo o exogrupo y se les presentaron viñetas que mostraban transgresiones. Mediante diferenciales semánticos y cuestionarios, se evaluaron las preferencias de justicia y el autoritarismo infantil; los cuidadores reportaron la severidad y frecuencia del castigo corporal. Los resultados mostraron una clara preferencia por la restauración sobre la retribución. El sesgo grupal influyó en la conducta restaurativa: los participantes recurrieron a estrategias restaurativas más complejas con transgresores del endogrupo que del exogrupo. Estos hallazgos cuestionan la idea de que el castigo sea la respuesta predeterminada a las transgresiones y destacan la diversidad de conductas de justicia en la infancia. El estudio resalta el papel de la comparación grupal en la activación del sesgo y cuestiona la relevancia del autoritarismo en esta etapa del desarrollo. Las implicaciones se centran en las trayectorias del desarrollo de la orientación hacia la justicia y en la influencia de las prácticas de crianza en la formación de las preferencias infantiles.

If free-will beliefs support attributions of moral responsibility, then reducing these beliefs should make people less retributive in their attitudes about punishment. Four studies tested this prediction using both measured and manipulated free-will beliefs. Study 1 found that people with weaker free-will beliefs endorsed less retributive, but not consequentialist, attitudes regarding punishment of criminals. Subsequent studies showed that learning about the neural bases of human behavior, through either lab-based manipulations or attendance at an undergraduate neuroscience course, reduced people's support for retributive punishment (Studies 2–4). These results illustrate that exposure to debates about free will and to scientific research on the neural basis of behavior may have consequences for attributions of moral responsibility.

This article synthesizes insights from deterrence theory and social psychology literature on retributive justice to develop and test a theoretical model which predicts how and why observers’ tax compliance intentions are influenced by knowledge of the punitive outcomes faced by individuals found guilty of tax fraud. We test our model experimentally on a sample of Canadian taxpayers and manipulate perceived responsibility for a fraud and whether a fraud perpetrator is punished. We show that observers’ tax compliance increases when a fraud perpetrator is punished only when the perpetrator is perceived as blameworthy. The psychological process through which this positive influence operates is relatively complex, as it includes perceptions of punishment deservingness and affect. We also find that tax compliance decreases when a tax fraud perpetrator is unpunished, regardless of perceived blameworthiness. Our results are robust when we control for economic determinants known to influence fraud. The article concludes by discussing our findings’ implications for fraud research and policy.

Transitional justice has emerged to address victims' needs as a means of restoring relations broken by violence. Yet we know little about victims' attitudes towards different transitional justice mechanisms. Why do some victims prioritize retributive justice while others favor other forms of dealing with the violent past? What determines victims' attitudes towards transitional justice policies? To address these questions, we offer a new theoretical framework that draws upon recent insights from the field of evolutionary psychology and links both war exposure and postwar environments to transitional justice preferences. We argue that both past experiences of wartime violence and present-day social interdependence with perpetrators impact transitional justice preferences, but in divergent ways (resulting in greater support for retributive vs. restorative justice measures, respectively). To test our framework, we rely upon a 2013 representative survey of 1,007 respondents focusing on general population attitudes towards transitional justice in Bosnia two decades after the implementation of the Dayton Accords. Specifically, we examine the impact of displacement, return to prewar homes, loss of property, loss of a loved one, physical injury, imprisonment, and torture on attitudes towards transitional justice. On the whole, our findings confirm our two main hypotheses: Exposure to direct violence and losses is associated with more support for retributive justice measures, while greater present-day interdependence with perpetrators is associated with more support for restorative justice measures. While acknowledging the legacy of wartime violence, we highlight the importance of the postwar context and institutional mechanisms that support victims in reconstructing their lives.

Although naming-and-shaming (shaming) is a commonly used tax enforcement mechanism, little is known about the efficacy of shaming tax evaders. Through two experiments, this study examines the effects of shaming tax evaders on third-party observers’ perceptions of retributive justice and tax compliance intentions, and whether the salience of persuasion of observers moderates these relationships. Based on insights from defiance theory, the message learning model, and persuasive communications, this study predicts and finds that shaming evaders increases observers’ tax compliance intentions. Furthermore, the results show that higher persuasion, which includes sanction and normative appeals, affects observers’ tax compliance intentions. This study also suggests that shaming has a positive effect on perceptions of retributive justice. Importantly, the results reveal that perceptions of retributive justice in shaming punishment mediate the effect of shaming on tax compliance intentions. The implications for theory and practice are discussed.

The emergence of restorative justice as an alternative model to Western, court-based criminal justice may have important implications for the psychology of justice. It is proposed that two different notions of justice affect responses to rule-breaking: restorative and retributive justice. Retributive justice essentially refers to the repair of justice through unilateral imposition of punishment, whereas restorative justice means the repair of justice through reaffirming a shared value-consensus in a bilateral process. Among the symbolic implications of transgressions, concerns about status and power are primarily related to retributive justice and concerns about shared values are primarily related to restorative justice. At the core of these processes, however, lies the parties' construal of their identity relation, specifically whether or not respondents perceive to share an identity with the offender. The specific case of intergroup transgressions is discussed, as are implications for future research on restoring a sense of justice after rule-breaking.

William Lane Craig insists that I am wrong in reducing God’s moral goodness to his beneficent aim of drawing all people to himself. For Craig, God’s moral goodness, best conceived in terms of righteousness, must also include God’s retributive justice toward the wicked, who deserve the punishment they receive. My response is that Craig’s argument rests on two assumptions about value, neither of which, I argue, Christian theists have good reason to affirm.

What is redemption? A Theological critical and canonical-linguistic investigationWas Christ’s atonement necessary? If so, why? What was accomplished, and in what sense is it ‘for us’? These are some of the key questions explored in this study. Rather than proposing yet another atonement model to add to the 13 or more already established, this article offers a fresh contribution by advocating for a canonical-linguistic approach to the question of what happened on the cross. It establishes a more comprehensive understanding of the meaning of Jesus’s death on the cross – an understanding in line with the ongoing divine covenantal drama itself. This article contends that such an approach prevents the richness of divine action from being reduced to a single motive or metaphor. Following a discussion and critique of the two predominant perspectives – penal substitution, and relational restoration and liberation – it is suggested that the cross should be understood as the final ratification of the covenant and the confirmation of the kingdom.ContributionThis interpretation does justice to the biblical narrative and accommodates even seemingly contradictory models.

This paper aims to understand the influence of punishment and perceived justice on user compliance with mandatory information technology (IT) policies. Drawing on punishment research and justice theory, a research model is developed. Data collected from a field survey of enterprise resource planning (ERP) users are analyzed to test the proposed hypotheses. The results indicate that IT compliance intention is strongly influenced by perceived justice of punishment, which is negatively influenced by actual punishment. When perceived justice of punishment is considered, the effect of satisfaction on compliance intention decreases and that of perceived usefulness becomes insignificant. This paper contributes to information systems (IS) research and practice by drawing attention to the importance of punishment, particularly perceived justice of punishment, in mandatory IT settings. It delineates the relationships among actual punishment, punishment expectancy, perceived justice of punishment, and IT compliance intention, and thus provides a better understanding of user compliance behavior in mandatory IT settings.

Objectives The current paper investigates the black sheep effect by testing how crime severity and shared identity with an offender affect retributive and restorative responses (study 1), and whether this relationship is mediated by emotion (study 2). Methods Across two studies, we employed a 2 (crime severity) × 2 (shared identity) between-subjects factorial design. Study 2 served as a conceptual replication of study 1 and included emotions as mediators between our manipulations and justice responses. The studies were fielded to both undergraduate students and CloudResearch participants. Results The black sheep effect was not supported in either study. Instead, severe crimes alone resulted in more retributive responses and this relationship was mediated by empathic anger. Conclusions The results lend support to the notion that a violation of expected norms elicits a greater desire for just deserts. This finding was consistent and occurred regardless of shared values or interests with an offender.