Analysis Of Bruce Fein's The Death Penalty, But Sparingly?

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Imagine you are a shepherd, tending to your flock of sheep, when one of your sheep starts turning on the other sheep in your flock, killing one. If it is not stopped, it will continue to kill more of your flock. You try to keep it away from the other sheep, but every time you bring it near other sheep, it kills any sheep that is close to it. What do you do? Do you kill the sheep that is killing the others, protecting the flock, or do you let it kill more sheep until it dies, acknowledging the sanctity of the life of the sheep that kills?

Capital punishment, also known as the death penalty, is the legally authorized killing of a person as a consequence of the crime committed. Some people have said that this punishment is ineffective and immoral,
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He argues that in situations such as Adolph Eichmann, who was complicit in the Holocaust; Hideko Tojo, who was in part responsible for Pearl Harbor, the rape of Nanking, the Bataan Death March, and the bacteriological experiments on U.S. prisoners of war, the death penalty is necessary due to the immorality and inhumanity of the actions these men were responsible for. These actions, for most moral, able-minded humans, are heinous and atrocious, and thus, warrant the worst punishment for the suffering they caused. Fein argues that capital punishment is a good punishment when used correctly, for the most horrible crimes, and when the proper safeguards are in place. People like Adolph Eichmann, Hideko Tojo, as well as anyone who commits murder, rape, treason, torture, kidnapping, larceny serially, callously and without repentance, can be considered people who are threats to the well-being of society and the idea that life is precious and a human right. These are the cases in which the death penalty are necessary, as these people have disregarded and given up their right to life by taking it from

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