Classic pragmatists like John Dewey entertained an encompassing notion of science. This pragmatic belief in the continuities between a scientific, ethical and cultural understanding of the world went into decline in the middle of the 20^th century. To many mid-century American and English philosophers it suggested a simplistic faith that philosophy and science could address substantive questions about values, ethics and aesthetics in a rigorous way. This critique of classic pragmatism has lost some of its force in the last few decades with the rise of neo-pragmatism, but it still has a hold over disciplines like economics and law. In this article I argue that this criticism of pragmatism is rooted in a narrow conception of what science entails and what philosophy should encompass. I primarily focus on one facet: John Dewey’s work on art and aesthetics. I explain why grappling with the world aesthetically, according to Dewey, is closely related to dealing with it scientifically, for instance, through the poetic and aesthetic development of metaphors and concepts to come to terms with reality. This makes his theory of art relevant, I argue, not only to studying and understanding law, but also to teaching law.

Terrorism can only be brought to an end if Islam and the Muslim community are enlisted as allies in combating it. Underlying militant jihadism is a violent interpretation of Islam which can best be challenged with the assistance of Islam and the Muslim community. Since the effects of the current state-led approach are questionable, while its criminal law component is close to exceeding the limits set by the rule of law and turns Muslims into a suspect community, it is important to test by way of a pilot whether an approach based on Islam can reap more promising results.

The current study investigates the relationship between the Dark Triad personality traits (consisting of narcissism, psychopathy and Machiavellianism) and three different forms of aggression: online aggression, overt aggression and relational aggression. The sample consisted of 1,051 adolescents between 12 and 16 years old. Results show that psychopathy and Machiavellianism are positive predictors of the three forms of aggression, while narcissism is a positive predictor of online aggression only.

This paper, answering to a recent critique by Ben Laws to the concept of Self developed by narrative criminology, and recognizing its importance, shows that narrative criminology has formulated a complex dynamic definition of it, in addressing both the limit-experiences and the unconscious dimension. Such enlargement can be attained by adding to narrative criminology the contributions of psychosocial criminology, that considers also the emotional dimension of crime narratives and the enjoyment connected to crime: the offender Self, in this perspective, is a multiplex, not completely definable, sometimes alien entity, which can be exposed analysing in depth criminal narratives.

International human rights law (IHRL) was established in the aftermath of the Second World War to prevent a reoccurrence of the atrocities committed in the name of fascism. Central to this aim was the recognition that out-groups are particularly vulnerable to rights violations committed by the in-group. Yet, it is increasingly apparent that out-groups are still subject to a wide range of rights violations, including those associated with mass atrocities. These rights violations are facilitated by the dehumanisation of the out-group by the in-group. Consequently, this article argues that the creation of IHRL treaties and corresponding monitoring mechanisms should be viewed as the first step towards protecting out-groups from human rights violations. By adopting the lens of dehumanisation, this article demonstrates that if IHRL is to achieve its purpose, IHRL monitoring mechanisms must recognise the connection between dehumanisation and rights violations and develop a positive State obligation to counter dehumanisation. The four treaties explored in this article, the European Convention on Human Rights, the International Covenant on Civil and Political Rights, the Framework Convention for the Protection of National Minorities and the International Convention on the Elimination of all forms of Racial Discrimination, all establish positive State obligations to prevent hate speech and to foster tolerant societies. These obligations should, in theory, allow IHRL monitoring mechanisms to address dehumanisation. However, their interpretation of the positive State obligation to foster tolerant societies does not go far enough to counter unconscious dehumanisation and requires more detailed elaboration.

The entry into force of the United Nations Convention on the Rights of Persons with Disabilities (CRPD) pushed state obligations to counter prejudice and stereotypes concerning people with disabilities to the forefront of international human rights law. The CRPD is underpinned by a model of inclusive equality, which views disability as a social construct that results from the interaction between persons with impairments and barriers, including attitudinal barriers, that hinder their participation in society. The recognition dimension of inclusive equality, together with the CRPD’s provisions on awareness raising, mandates that states parties target prejudice and stereotypes about the capabilities and contributions of persons with disabilities to society. Certain human rights treaty bodies, including the Committee on the Rights of Persons with Disabilities and, to a much lesser extent, the Committee on the Elimination of Discrimination against Women, require states to eradicate harmful stereotypes and prejudice about people with disabilities in various forms of interpersonal relationships. This trend is also reflected, to a certain extent, in the jurisprudence of the European Court of Human Rights. This article assesses the extent to which the aforementioned human rights bodies have elaborated positive obligations requiring states to endeavour to change ‘hearts and minds’ about the inherent capabilities and contributions of people with disabilities. It analyses whether these bodies have struck the right balance in elaborating positive obligations to eliminate prejudice and stereotypes in interpersonal relationships. Furthermore, it highlights the convergences or divergences that are evident in the bodies’ approaches to those obligations.

In this article, we focus on how the education system can be used to promote equality in the context of changing people’s hearts and minds – values, morals and mindsets. The duties contained in the Promotion of Equality and Prevention of Unfair Discrimination Act 4 of 2000 (‘Equality Act’) bind private and public schools, educators, learners, governing bodies and the state. The Equality Act calls on the state and all persons to promote substantive equality, but the relevant sections in the Equality Act have not been given effect yet, and are therefore currently not enforceable. We set out how the duty to promote equality should be concretised in the Equality Act to inter alia use the education system to promote equality in schools; in other words, how should an enforceable duty to promote equality in schools be fashioned in terms of the Equality Act. Should the relevant sections relating to the promotion of equality come into effect in their current form, enforcement of the promotion of equality will take the form of obliging schools to draft action plans and submit these to the South African Human Rights Commission. We deem this approach inadequate and therefore propose certain amendments to the Equality Act to allow for a more sensible monitoring of schools’ duty to promote equality. We explain how the duty to promote equality should then play out practically in the classroom to facilitate a change in learners’ hearts and minds.

Criminology, as an inherently interdisciplinary field, has built on anthropology (and other social sciences) in its development. This contribution addresses the question which insights in criminology have most been inspired by anthropology. First, it looks into the ‘criminal anthropology’ of Lombroso; then it embarks on an appreciation of the ethnographic research design within criminology (as first adopted by the Chicago School); and, finally, it assesses the link between anthropology, and cultural and global criminology. I conclude that anthropology has been valuable to our discipline on four levels: methodologically (in the importance of the ethnographic research design), theoretically (in its role in the development of symbolic interactionism and structuralism, for example), geographically (in the global scope of anthropological research), and analytically, in its experience with ‘doing ethnography’ in economically, politically and culturally embedded ways.

In 2014, the Dutch government abolished its ban on blasphemy, which had laid dormant in its criminal code for decades. Similar laws have been abolished in nine other jurisdictions in the West since an international campaign to this end started in 2015. This article first describes the tension between blasphemy laws and the freedom of expression. It then examines the Dutch position on blasphemy in its international context. This article argues against bans on blasphemy and specifically against a potential reintroduction of a de facto ban on blasphemy in the Netherlands. Moreover, it argues in favour of applying political pressure to abolish bans on blasphemy around the world as well as giving diplomatic support to those affected by these laws.

The first part of this article presents three academic theories on radicalisation: Moghaddam’s staircase model of radicalisation, Galtung’s typology of violence (direct, structural and cultural violence), and Staub’s psycho-educative approach. The core of Staub’s approach is that in conflict periods, people can be psychologically manipulated through their own fears, insecurities and unresolved traumas. Therefore, psycho-education and the empowerment of people are highly necessary to stimulate citizens to function as active bystanders when they are confronted with wrongdoing. In the second part of this article some promising approaches are pres­en‍ted which might increase personal and social resilience. The role of narratives in understanding experiences and changing identities is discussed. Radio La Benevolencija in Rwanda uses the power of storytel­l‍ing to stimulate resilience among the population. In the concluding paragraph a two-pronged strategy on radicalization is presented. This positive criminological perspective aims to promote active bystandership, participation and resilience.

Reports by citizens are a great source of information for the police. Local residents often know well what is going on in their neighborhood and which situations are suspicious. In this study, an online survey was conducted to investigate what drives citizens to report to the police. A wide range of individual, social and institutional drivers were explored. The results show that the more often people have reported anything to the police in the past, the higher their risk perception, self-efficacy, citizen participation and police legitimacy. Furthermore, participants with a higher degree of self-efficacy, response efficacy, trust in the police and police legitimacy appeared to be more willing to report in the future. An open question regarding what motivates people the most to report show that response efficacy (the idea to what extent reporting has an effect on increasing safety and reducing crime) and altruistic values (justice, to help society and punish the perpetrators) were mentioned most frequently.

The Dutch Government intends to implement a Juvenile Justice Law for the Caribbean Netherlands. This article addresses this development and gives some important considerations from a children’s rights perspective; particularly, the rights of children while in the juvenile justice system and the Government’s obligation to prevent children from entering into the system. The discussion hinges on the findings of UNICEF The Netherlands’ recently published Situation Analysis on the Rights of Children and Adolescents in the Caribbean Netherlands, focusing on child vulnerabilities that may eventually lead to criminality and recommendations regarding necessary provisions, collaboration between ministries and public entities, and the availability of data to monitor the effectiveness of government policy.

Criminologists have by and large sought to explain crime by the deficiencies people may have. It took till the 1970s until the idea that crime can also be caused by structural power inequalities got an actual name in criminology: crimes of the powerful. Starting with the works of Willem Bonger and Edward Ross in the early 20^th century, the author analyses how critical criminologists like Frank Pearce introduced the term ‘crimes of the powerful’ in the 1970s and how this concept was subsequently applied to gender- and racial inequalities, state crime, corruption et cetera, whilst pointing at the topical relevance of using a lens of ‘crimes of the powerful’ as a sensitising concept to analyse present-day problems, ranging from sexual abuse in the Roman Catholic church to the banking sector or indeed the expropriation of indigenous lands in the Amazon by soy-farmers and timber traders.

Multi-national corporations are increasingly facing attention and disapproval by different actors, including authorities, public and (non-) commercial organizations. Digital globalization and especially social media as a low-cost, highly interactive and multidirectional platform shape a unique context for this rising attention. In the literature, much attention has been devoted to top-down approaches and strategies that corporations use to avoid stigmatization and sanctioning of their behaviour. Reactions to corporate harm are, however, seldom researched from a labelling perspective. As a result, corporations are not considered as objects towards whom labelling is targeted but rather as actors who hamper such processes and who, as moral entrepreneurs, influence which behaviour is labelled deviant. Based on theoretical analysis of literature and case studies, this article will discuss how the process of labelling has changed in light of the digitalized, late-modern society and consequently, how the process should be revisited to be applicable for corporate deviance. Given a diversification of moral entrepreneurs and increasingly dependency of labelling and meaning-making on the online sphere, two new forms of labelling are introduced that specifically target institutions; that is bottom-up and horizontal labelling.

Hoewel de rechtspositie van slachtoffers de afgelopen decennia verstevigd lijkt, blijft de relatie tussen slachtoffer en strafrecht ongemakkelijk. Rechtswetenschappers tonen zich bezorgd dat de toenemende aandacht voor de belangen van slachtoffers uitmondt in ‘geïnstitutionaliseerde wreedheid.’ Deze zorg wordt echter gevoed door een verkeerd begrip van slachtofferschap en heeft slecht begrepen wat het slachtoffer nu eigenlijk van het recht verlangt. Deze bijdrage probeert de vraag van het slachtoffer aan het recht tot begrip te brengen. Wij zullen de onrechtservaring van het slachtoffer conceptualiseren als een ontologisch alleen en verlaten zijn van het slachtoffer. Het aanknopingspunt om de relatie tussen slachtoffer en recht opnieuw te denken zoeken wij in deze verlatenheid. De kern van het betoog is dat het slachtoffer (mede) in het recht beschutting zoekt tegen deze verlatenheid, maar ook altijd onvermijdelijk tegen de grenzen van het recht aanloopt. Van een rechtssysteem dat zich volledig uitlevert aan de noden van slachtoffers kan dan ook geen sprake zijn. Integendeel, het recht moet zijn belang voor slachtoffers deels zien in de onderkenning van zijn eigen beperkingen om onrecht te keren, in plaats van de onrechtservaring van het slachtoffer weg te moffelen, te koloniseren of ridiculiseren.

In this article Tom Daems and René van Swaaningen discuss work and life of the late Dutch historian Pieter Spierenburg. The article is based on an interview the authors conducted with Spierenburg in November 2018 as well as his published work and excerpts of an unpublished biography. The article discusses in particular themes related to his interest in, and contributions to, the history of crime and punishment, in particular Spierenburg’s path-breaking book The Spectacle of Suffering (1984), his relation to Norbert Elias and the Amsterdam School and his critique of Michel Foucault.

This research aims to contribute to the development of an adequate handling of the complex, conflictual family situation that occurs during a parental abduction. The following research question is answered: to what extent can the methods of conflict resolution – in the Belgian context – be optimized so that the interests of the child are guaranteed, in the light of the theoretical insights provided by Glasl’s conflict theory? Attention is paid to the limited effectiveness of legal procedures on the one hand and the mediation on the other. The method of de-escalation, developed by Glasl, offers a useful diagnostic tool for the conflict counsellor. In addition, the metaphor of the ladder he uses is extremely valuable as a tool for gaining insight into the mechanisms of conflict-escalation. A clear theoretical framework for the judiciary in the interpretation of an escalated conflict can lead to a better understanding of the possibilities and limits of cooperation between ex-partners, which benefits the best interests of the child.

In the present study, the role of genetic and cultural transmission in intergenerational continuity of rule-breaking behavior (RBB) was investigated. Based on the resemblance within 3,982 Dutch twin pairs, aged 13 to 17 years, the relative importance of genetic (G), shared environmental (C), and unique environmental (E) influences on RBB was estimated. Cultural transmission, the process of passing on knowledge, norms and values, can lead to similarities within families, and forms part of the shared environment of children growing up in the same family. The authors found no evidence for shared environmental influences, and consequently no indication of a role for cultural transmission. Genetic influences explained 60 percent of the variance in rule-breaking behavior at age 13 to 17, implying that intergenerational continuity at this age is mainly driven by genetic transmission.

The security landscape has changed rapidly. New or revived threats have emerged, such as terrorism and cybercrime, bringing new or revived fears and anxieties as well. Actors in security policy feel a need to address these fears, but do not know how. Can the criminological subdiscipline of fear of crime studies provide the knowledge and understanding that is needed? A quick scan of the state of the art in this research domain, gives two reasons why it cannot: (1) fear of crime studies have yielded much knowledge on operationalization, measurement and determinants of fear of crime, but far less in mechanisms, trends, effects and influenceability, whereas insight in the latter issues is what is mostly needed in security policy; and (2) fear of crime studies are still mainly focused on the ‘traditional’ fear of crime, while fear of new crimes and threats remains under-researched. A shift of focus in fear of crime studies is urgently needed.