Cesare Beccaria

Cesare Beccaria
Cesare Bonesana-Beccaria, Marquis of Gualdrasco and Villareggiowas an Italian criminologist, jurist, philosopher, and politician, who is widely considered as the most talented jurist and one of the greatest thinkers of the Age of Enlightenment. Recognized to be one of the fathers of classical criminal theory and modern penology, he is well remembered for his treatise On Crimes and Punishments, which condemned torture and the death penalty, and was a founding work in the field of penology and the Classical School...
NationalityItalian
ProfessionJudge
Date of Birth15 March 1738
CountryItaly
By 'justice', I understand nothing more than that bond which is necessary to keep the interest of individuals united, without which men would return to their original state of barbarity. All punishments which exceed the necessity of preserving this bond are, in their nature, unjust.
Men's most superficial feelings lead them to prefer cruel laws. Nevertheless, when they are subjected to them themselves, it is in each man's interest that they be moderate, because the fear of being injured is greater than the desire to injure.
Laws are the terms by which independent and isolated men united to form a society, once they tired of living in a perpetual state of war where the enjoyment of liberty was rendered useless by the uncertainty of its preservation. They sacrificed a portion of this liberty so that they could enjoy the remainder in security and peace.
If we open our history books, we shall see that the laws, for all that they are or should be contracts amongst free men, have rarely been anything but the tools of the passions of a few men or the offspring of a fleeting and haphazard necessity.
The moral and political principles that govern men are derived from three sources: revelation, natural law, and the artificial conventions of society. With regard to its main purpose, there is no comparison between the first and the others; but all three are alike in that they all lead towards happiness in this mortal life.
It will always be considered a praiseworthy undertaking to urge the most obstinate and incredulous to abide by the principles that impel men to live in society. There are, therefore, three distinct classes of vice and virtue: the religious, the natural, and the political. These three classes should never be in contradiction with one another.
It is impossible to anticipate all of the misdeeds engendered by the universal conflict of human passions. They multiply at a compound rate with the growth in population and the interlacing of particular interests that cannot be directed with geometrical precision towards the public utility.
Our knowledge and all of our ideas are mutually connected; the more complicated they are, the more numerous must be the roads that lead to them and depart from them.
The lawgiver ought to be gentle, lenient and humane. The lawgiver ought to be a skilled architect who raises his building on the foundation of self-love, and the interest of all ought to be the product of the interests of each.
I myself owe everything to French books. They developed in my soul the sentiments of humanity which had been stifled by eight years of fanatical and servile education.
Easy, simple and great laws, which await nothing but a sign from the lawgiver to spread prosperity and vigour throughout the nation, laws which would earn him immortal hymns of gratitude down the generations, are those which are least considered or least wanted.
It is the task of theologians to establish the limits of justice and injustice regarding the intrinsic goodness or wickedness of an act; it is the task of the observer of public life to establish the relationships of political justice and injustice, that is, of what is useful or harmful to society.
In every human society, there is an effort continually tending to confer on one part the height of power and happiness, and to reduce the other to the extreme of weakness and misery. The intent of good laws is to oppose this effort and to diffuse their influence universally and equally.
No man ever freely surrendered a portion of his own liberty for the sake of the public good; such a chimera appears only in fiction. If it were possible, we would each prefer that the pacts binding others did not bind us; every man sees himself as the centre of all the world's affairs.