In this article the ways in which philosophers have thought about greed are discussed. From antiquity until the Renaissance greed was considered to be a sin. This immoderate desire had to be stopped because it constitutes a threat to the wellbeing of both an individual and society as a whole. This changed since the beginning of the modern era, when a more positive attitude towards this excessive desire arose. The new opinion was: private vices lead to public benefits, and thus the normalization of an excess came about. Greed no longer was considered to be a sin or vice, but instead to be a harmless passion that had a good effect on the welfare of society. The financial crisis of 2008 may have induced some doubts concerning the idea that greed is good, but a real change in opinion has not yet occurred.

In criminology, it is generally assumed that the high social status of white-collar offenders prevents them of being targeted by criminal law enforcement. But when they do, they suffer greater social and economic damage because of this high social status. Empirical research on the consequences of criminal law enforcement and conviction for white-collar offenders is scarce, and limited to the US and the UK. This paper used biographies of convicted former executives in business and public office in the Netherlands, to analyse these consequences and the process of the ‘fall from grace’ of white-collar offenders. The consequences are described in four life-domains: health, the private sphere, the occupational sphere and the social sphere. The results show that Dutch executives, in line with findings for the Anglo-American white-collar offenders, experience status degradation and suffer much collateral damage of criminal law enforcement. After the initial horror of imprisonment, they endure prison life fairly well. Individual competences and remaining social and economic capital enable them to return to normal life, although they cannot return to pre-conviction levels of social status.

Research on street culture in the Netherlands constitutes an area of relative paucity. Moreover, even less is known about the virtualisation of street culture. In this article, we draw on the social media accounts of a network of delinquent youngsters from Spangen, a neighbourhood in the Dutch city of Rotterdam. Analyzing tweets and images on social media, we found Goffmans (1959) notion of the ‘front’ in three main themes: the importance of the negative image of the locality, the communication of criminality, and emphasizing an oppositional relationship with the police. We argue that these results illustrate the performance of a street identity on social media.

The article is an ethnographical study of Rotterdam’s experience with a program called ‘Community Governs’ (Buurt Bestuurt). Community Governs, a Dutch version of the Chicago Alternative Policing Strategy (CAPS), is a community-based program which goal is to solve neighbourhood crime and disorder problems. Community commitment and involvement are a main component of this program. The article emphasizes the effects that this program had on three levels of trust (performances, intentions and skills) of the residents in police officers and municipal service agencies as partners in the fight against crime and disorder. The results indicate that a ‘positive exercise’ of liberty through political participation of civilians is difficult to realise in poor, inner city, neighbourhoods.

This paper presents the results of a study on Street Pastors in Cardiff, capital city of Wales. Street Pastors are Christian volunteers who look after (intoxicated) people in the nightlife district. In so doing, they provide security through empathy and care. The motives of Street Pastors to engage with partygoers are multi-layered, but their personal faith appears as a key explanation. A certain kind of orthodox ‘certitude’ of being safe (and saved) in a Higher Power gives the pastors their strength to go out on the street, face the unknown and feel compassion for their fellow citizens.

While in the sixties hackers were the heroes of cyberspace, they are nowadays often perceived as the archetype cybercriminal. From the perspective of labelling theory, this empirical study examines how hackers feel perceived by society at large, how they perceive themselves as ‘others’ and how they view themselves in relation to ‘others’. Our research shows that hackers – despite of an experienced negative labelling – view themselves as positive ‘others’. We conclude that the features of the hacking phenomenon itself (skillset, mindset, own morality) in combination with the digital context in which they operate, enable hackers to avoid a ‘spoiled identity’.