In this article Tom Daems and Bas van Stokkom reflect upon what it means to argue that an author or text is ‘significant’ and the role and function the study of classical or significant texts can have in our current times.

In this article Bas van Stokkom and Renée Kool discuss work and life of the Dutch comparative legal scholar Chrisje Brants. The article is based on an interview the authors conducted with Brants as well as themes that Brants developed in her published work. The article discusses in particular themes such as comparative research, the Utrecht School, and the role of criminal law.

In this article Tom Daems and Bas van Stokkom discuss work and life of the Dutch social psychologist Hans Boutellier. The article is based on an interview the authors conducted with Boutellier in December 2018 as well as his published work. The article discusses in particular themes such as the morality of crime, the emancipation of victims, and processes of secularisation.

In this article Bas van Stokkom and Marc Schuilenburg discuss work and life of the Dutch sociologist Abram de Swaan. The article is based on an interview the authors conducted with de Swaan as well as themes that de Swaan developed in his published work. The article discusses in particular themes such as violence and compartimentalization, the work of Norbert Elias, and public sociology.

How does the police deal with conflict resolution and (referrals to) mediation? Is this perceived as relevant within the new national police organization? This article elaborates on work processes within the National Police, including ZSM-settlements, the punitive aspects of police culture and the impoverishment of neighborhood-oriented police work. It is concluded that there is little room within the police for responsive approaches to crime and social unsafety. However, there are still police professionals who question ‘assembly line’-processing of criminal cases, support restorative justice strategies and try to improve the citizen-empowerment in neighbourhoods.

This article discusses the willingness of the victim to judge the offender more mildly after the latter apologized for his wrongdoing and shows that he is involved in behavioral change. A large group of victims wants to help (young) perpetrators and offer them a second chance, even victims who have been treated violently. It is argued that these forms of compassion express a caring attitude, the wish that the offender will be rehabilitated and that a change in behaviour is more important than compensation. This attitude can also be referred to as ‘forbearance’, in terms that a less severe sanction is sufficient. This goodwill factor may well be the most important aspect of ‘doing justice’ in restorative meetings.

Generally, large listed companies and banks immersed in a ‘risk and win’-culture do not have to deal with ‘deprivation of resources’ which may trigger violations of the law. The anomie-theory of Merton does not seem to fit in this context. It is more obvious that the pressure to realize lofty ambitions is the trigger for potential violations of the law. I therefore work out a ‘post-Mertonian’ anomie-concept using the ‘European Durkheim’ to examine some excessive tendencies of an originally American ‘risk and win’-culture. The aim is to work towards an anomie-theory of power illusions that makes sense in the context of corporate crime. The leading question is: which anomic attitudes prevail in an over-ambitious corporate culture and which aspirations and rationalizations can be distinguished? It is argued that an approach focused on CEO-personality traits is too limited and that the sociological approaches of Durkheim and Shover offer many points of departure to construct a plausible anomie-theory. The dimensions of that theory have been taken from studies which focus at two criminogenic norm-systems: an ‘ethos of winning at any price’ and an ‘ethos of entitlement’.

The apologies offered by young offenders in restorative justice conferences are often of poor quality. In this article the difficulties that accompany the offering of excuses are discussed. Offenders sometimes lack the language skills to pronounce an adequate apology, are anxious or insecure or believe that they have not been treated fairly. The mediation setting itself also has effects: sometimes perpetrators feel intimidated and feel compelled to say something that resembles an excuse. A related problem is that the perceptions about the sincerity of the apology can vary considerably. This perception-mismatch also occurs among victims: what one victim considers sincere is ‘fake’ for another. Many people
– also advocates of restorative justice – trust that the offender will offer a sincere apology, without realizing that this is not self-evident in a thorny confrontation setting. This article aims to temper this sincerity-expectation.