මරණ දඩුමව සහ සදාරණ යුද්ධ / Capital punishment & Just War
මම මේ ත්රඩ් එක අරම්භ කරන්න හිතුනෙ ගොඩාක් අය මේ දෙවියන්ගෙ නිතීය වැරදි විදිහට තෙරුම් අරගෙන ඇති නිසාත් , මේ කරනාවේදි විවිධ අය විවිධ අදහස් පල කරන නිසාත් ය.
මම ඉතා කෙටියෙන් හැදින්විමක් දෙන්න කරන්නම් මොකද මෙක මහ ගැබුරු දෙයක් අපි ඉදිරියෙදි මෙම සන්වදයට අදහස් එකතු කරමු, ඔබගෙ වටිනා අදහසවලටත් මා ගරුකරන අතර ඕබ සිතන අදහසද අප සමග බෙදා ගන්නා ලෙස ඉතා කරුනිකව ඉල්ලා සිටිමි.
මරණ දඩුවම සමජ් යහපැවැත්මට අවශ්සද? යුද්ධයක් කුමණ හො අරමුණක් නිසා සාදාරනිය කල හැකිද?
මම හිතන්නේ මරණ දඩුවම කිසියම් රජයක් ගෙන එන්නෙ එම රටේ මිනි මැරුම් අවම කිරිමේ උපක්රමයක් ලෙස නැතුව වරද කරු කෙරෙහි තිබෙන පෞද්ගලික තරහක් නිසා නොවන බව අප දන්නා කරුණක් ඔබ සමාන්ය පුද්ගලයෙක් නම් මේ නිතිරිතී ව්ලට එතරම් බිය වන්නෙ නැ නමුත් එය සදාරනය විය යුතුය එහි තර්කයක් නොමැත. යුද්ධමය අවස්තාවක් වු වත් යම් යම් අවස්තාවෙදි වෙන විකල්පයක් නැතිම අවස්තාවකදි අවසාන විකල්පය ලෙස යුද්ධය විසදුමක් විය හැක ඒයද සමාජ් යහපත ගැන සිතන ඕනැම පුරවැසියෙකු පිලිගන්නා දෙයකි . උදහරණයකට ප්රබාකරන් ඇතුලි LTTE යුද්ධය ගත හැකි කෙතරම් අණ්ඩුව සාම සකාච්චා පැවැත්තුවද එය තම දුරුවල අවස්තාවෙන් ගොඩ එන්න කාලය ගෙවා ගැනිමෙ උපක්රිමයක් මිසක් සැබැ සාමය සදහ කරපු දෙයක් නොවිය.
නමුත් ආගමනුකුලව අපට එය සාදාරනිය කල හැකිද? මම හිතන්නෙ ඕනැම ශ්රි ලන්කිකයෙකු බෞද්ධ අබෞද්ධ සියලු දෙනාම පිලිගන්නවා අප එදා 2009 මැයි මාසයෙ ජයගත්තේ අපෙ නිදහස, අපෙ රටයි, එ බිහිසුනු යුගයේ බැට කැවේ චැනල් 4 එකේ කොටි සුද්දන් නෙමෙයි , මේ ගැන සන්ගක්කාරද එදා ඔහුගේ ඉන්ගලන්ත දෙශනයෙදි ඉතා හොදින් විටක හැගිම්බරව මානව පැහැදිලි කාරා අපි ප්රතිවුනේ හුදු මිනියෙකු මැරුන නිසා නම් නොවන බව මට විශ්වාසයි එදා ඇත්තටම මම සන්තොස වුනා රට මේ කුරිරු ත්රස්තවාදයෙන් බෙරුන එක ගැන මනුස්සයෙකු ලෙස ප්රභාකරන්ට හිතෙන් කිව්වේ පුතා උබ මේ අපරාද කරෙවෙ නැතුනම් අද මෙහෙම වෙන්නෙ නැ නෙද කියලා ත්මයි නැතුව හතුරෙක් වුනත් මරනෙයෙදි පව වතුර විදුරුවක් හරි අප දිය යුතු වෙන්වා නමුත් එදා අප ගාතනය කරේ නපුරයි , එදා අපි පාරාජ්ය කරේ ත්රස්තාවාදයයි.
නමුත් මෙක ආගමානුකුලව බලන විට සමහර අයට උත්තර නැති වෙන්න පුලුවන්. මම දැන් ඉතා කෙටියෙන් විවිද අගම් මේ මරන දඩුවම කෙරෙහි දක්වන අදහස් කෙටියෙන් හදුන්ව දෙන්නම්
Buddhism
There is disagreement among Buddhists as to whether or not Buddhism forbids the death penalty. The first of the Five Precepts (Panca-sila) is to abstain from destruction of life. Chapter 10 of the Dhammapada states:
"Everyone fears punishment; everyone fears death, just as you do. Therefore you do not kill or cause to be killed."
Judaism
The 12th century Jewish legal scholar, Maimonides said:
"It is better and more satisfactory to acquit a thousand guilty persons than to put a single innocent one to death."[116]
Maimonides argued that executing a defendant on anything less than absolute certainty would lead to a slippery slope of decreasing burdens of proof, until we would be convicting merely "according to the judge's caprice". Maimonides was concerned about the need for the law to guard itself in public perceptions, to preserve its majesty and retain the people's respect.[117]
The state of Israel retains the death penalty only for Nazis convicted of crimes against humanity
Islam
Some forms of Islamic law, as in Saudi Arabia, may require capital punishment, but there is great variation within Islamic nations as to actual capital punishment. Apostasy in Islam and stoning to death in Islam are controversial topics. Furthermore, as expressed in the Qur'an, capital punishment is condoned. Instead, murder is treated as a civil crime and is covered by the law of retaliation, whereby the relatives of the victim decide whether the offender is punished with death by the authorities or made to pay diyah as compensation.[119] Muslims frequently refer to the story of Cain and Abel when referring to killing someone. The Qur'an says the following:
"If anyone kills person - unless it be (a punishment) for murder or for spreading mischief in the land — it would be as if he killed all people. And if anyone saves a life, it would be as if he saved the life of all people" (Qur'an 5:32).
This verse, in accordance with the Mosaic Law, maintains that the punishment for murder is the death penalty. "Mischief in the land" has been interpreted universally to refer to one who upsets the stability of the entire nation or community, in that his actions seriously damage the society, either through corruption, war or otherwise.
Although many hard-line and extremist Muslim societies have adopted the capital punishment for other than the crime of murder, this is in violation of the Qur'anic law mentioned above, and so is rejected by most orthodox commentators and scholars.
However, there is also a minority view within some Muslims that capital punishment is not justified in the light of Qur'an
Christianity
Views on the death penalty in Christianity run a spectrum of opinions, from complete condemnation of the punishment, seeing it as a form of revenge and as contrary to Christ's message of forgiveness, to enthusiastic support based primarily on Old Testament law.
Among the teachings of Jesus Christ in the Gospel of Luke and the Gospel of Matthew, the message to His followers that one should "Turn the other cheek" and His example in the story Pericope Adulterae, in which Jesus intervenes in the stoning of an adulteress, are generally accepted as His condemnation of physical retaliation (though most scholars[121][122] agree that the latter passage was "certainly not part of the original text of St John's Gospel"[123]) More militant Christians consider Romans 13:3–4 to support the death penalty. Many Christians have believed that Jesus' doctrine of peace speaks only to personal ethics and is distinct from civil government's duty to punish crime.
In the Old Testament, Leviticus Leviticus 20:2–27 provides a list of transgressions in which execution is recommended. Christian positions on these passages vary.[124] The sixth commandment (fifth in the Roman Catholic and Lutheran churches) is translated as "Thou shalt not kill" by some denominations and as "Thou shalt not murder" by others. As some denominations do not have a hard-line stance on the subject, Christians of such denominations are free to make a personal decision
Roman Catholic Church
St. Thomas Aquinas, a Doctor of the Church, accepts the death penalty as a deterrent and prevention method but not as a means of vengeance. (See Aquinas on the death penalty.) The Roman Catechism states this teaching thus:
Another kind of lawful slaying belongs to the civil authorities, to whom is entrusted power of life and death, by the legal and judicious exercise of which they punish the guilty and protect the innocent. The just use of this power, far from involving the crime of murder, is an act of paramount obedience to this Commandment which prohibits murder. The end of the Commandment is the preservation and security of human life. Now the punishments inflicted by the civil authority, which is the legitimate avenger of crime, naturally tend to this end, since they give security to life by repressing outrage and violence.
if a Catholic were to be at odds with the Holy Father on the application of capital punishment or on the decision to wage war, he would not for that reason be considered unworthy to present himself to receive Holy Communion. While the Church exhorts civil authorities to seek peace, not war, and to exercise discretion and mercy in imposing punishment on criminals, it may still be permissible to take up arms to repel an aggressor or to have recourse to capital punishment. There may be a legitimate diversity of opinion even among Catholics about waging war and applying the death penalty, but not however with regard to abortion and euthanasia.[129]
While all Catholics must therefore hold that "the infliction of capital punishment is not contrary to the teaching of the Catholic Church, and the power of the State to visit upon culprits the penalty of death derives much authority from revelation and from the writings of theologians", the matter of "the advisability of exercising that power is, of course, an affair to be determined upon other and various considerations."
මරණ දඩුමව සහ සදාරණ යුද්ධ / Capital punishment & Just War
මම මේ ත්රඩ් එක අරම්භ කරන්න හිතුනෙ ගොඩාක් අය මේ දෙවියන්ගෙ නිතීය වැරදි විදිහට තෙරුම් අරගෙන ඇති නිසාත් , මේ කරනාවේදි විවිධ අය විවිධ අදහස් පල කරන නිසාත් ය.
මම ඉතා කෙටියෙන් හැදින්විමක් දෙන්න කරන්නම් මොකද මෙක මහ ගැබුරු දෙයක් අපි ඉදිරියෙදි මෙම සන්වදයට අදහස් එකතු කරමු, ඔබගෙ වටිනා අදහසවලටත් මා ගරුකරන අතර ඕබ සිතන අදහසද අප සමග බෙදා ගන්නා ලෙස ඉතා කරුනිකව ඉල්ලා සිටිමි.
මරණ දඩුවම සමජ් යහපැවැත්මට අවශ්සද? යුද්ධයක් කුමණ හො අරමුණක් නිසා සාදාරනිය කල හැකිද?
මම හිතන්නේ මරණ දඩුවම කිසියම් රජයක් ගෙන එන්නෙ එම රටේ මිනි මැරුම් අවම කිරිමේ උපක්රමයක් ලෙස නැතුව වරද කරු කෙරෙහි තිබෙන පෞද්ගලික තරහක් නිසා නොවන බව අප දන්නා කරුණක් ඔබ සමාන්ය පුද්ගලයෙක් නම් මේ නිතිරිතී ව්ලට එතරම් බිය වන්නෙ නැ නමුත් එය සදාරනය විය යුතුය එහි තර්කයක් නොමැත. යුද්ධමය අවස්තාවක් වු වත් යම් යම් අවස්තාවෙදි වෙන විකල්පයක් නැතිම අවස්තාවකදි අවසාන විකල්පය ලෙස යුද්ධය විසදුමක් විය හැක ඒයද සමාජ් යහපත ගැන සිතන ඕනැම පුරවැසියෙකු පිලිගන්නා දෙයකි . උදහරණයකට ප්රබාකරන් ඇතුලි LTTE යුද්ධය ගත හැකි කෙතරම් අණ්ඩුව සාම සකාච්චා පැවැත්තුවද එය තම දුරුවල අවස්තාවෙන් ගොඩ එන්න කාලය ගෙවා ගැනිමෙ උපක්රිමයක් මිසක් සැබැ සාමය සදහ කරපු දෙයක් නොවිය.
නමුත් ආගමනුකුලව අපට එය සාදාරනිය කල හැකිද? මම හිතන්නෙ ඕනැම ශ්රි ලන්කිකයෙකු බෞද්ධ අබෞද්ධ සියලු දෙනාම පිලිගන්නවා අප එදා 2009 මැයි මාසයෙ ජයගත්තේ අපෙ නිදහස, අපෙ රටයි, එ බිහිසුනු යුගයේ බැට කැවේ චැනල් 4 එකේ කොටි සුද්දන් නෙමෙයි , මේ ගැන සන්ගක්කාරද එදා ඔහුගේ ඉන්ගලන්ත දෙශනයෙදි ඉතා හොදින් විටක හැගිම්බරව මානව පැහැදිලි කාරා අපි ප්රතිවුනේ හුදු මිනියෙකු මැරුන නිසා නම් නොවන බව මට විශ්වාසයි එදා ඇත්තටම මම සන්තොස වුනා රට මේ කුරිරු ත්රස්තවාදයෙන් බෙරුන එක ගැන මනුස්සයෙකු ලෙස ප්රභාකරන්ට හිතෙන් කිව්වේ පුතා උබ මේ අපරාද කරෙවෙ නැතුනම් අද මෙහෙම වෙන්නෙ නැ නෙද කියලා ත්මයි නැතුව හතුරෙක් වුනත් මරනෙයෙදි පව වතුර විදුරුවක් හරි අප දිය යුතු වෙන්වා නමුත් එදා අප ගාතනය කරේ නපුරයි , එදා අපි පාරාජ්ය කරේ ත්රස්තාවාදයයි.
නමුත් මෙක ආගමානුකුලව බලන විට සමහර අයට උත්තර නැති වෙන්න පුලුවන්. මම දැන් ඉතා කෙටියෙන් විවිද අගම් මේ මරන දඩුවම කෙරෙහි දක්වන අදහස් කෙටියෙන් හදුන්ව දෙන්නම්
Buddhism
There is disagreement among Buddhists as to whether or not Buddhism forbids the death penalty. The first of the Five Precepts (Panca-sila) is to abstain from destruction of life. Chapter 10 of the Dhammapada states:
"Everyone fears punishment; everyone fears death, just as you do. Therefore you do not kill or cause to be killed."
Judaism
The 12th century Jewish legal scholar, Maimonides said:
"It is better and more satisfactory to acquit a thousand guilty persons than to put a single innocent one to death."[116]
Maimonides argued that executing a defendant on anything less than absolute certainty would lead to a slippery slope of decreasing burdens of proof, until we would be convicting merely "according to the judge's caprice". Maimonides was concerned about the need for the law to guard itself in public perceptions, to preserve its majesty and retain the people's respect.[117]
The state of Israel retains the death penalty only for Nazis convicted of crimes against humanity
Islam
Some forms of Islamic law, as in Saudi Arabia, may require capital punishment, but there is great variation within Islamic nations as to actual capital punishment. Apostasy in Islam and stoning to death in Islam are controversial topics. Furthermore, as expressed in the Qur'an, capital punishment is condoned. Instead, murder is treated as a civil crime and is covered by the law of retaliation, whereby the relatives of the victim decide whether the offender is punished with death by the authorities or made to pay diyah as compensation.[119] Muslims frequently refer to the story of Cain and Abel when referring to killing someone. The Qur'an says the following:
"If anyone kills person - unless it be (a punishment) for murder or for spreading mischief in the land — it would be as if he killed all people. And if anyone saves a life, it would be as if he saved the life of all people" (Qur'an 5:32).
This verse, in accordance with the Mosaic Law, maintains that the punishment for murder is the death penalty. "Mischief in the land" has been interpreted universally to refer to one who upsets the stability of the entire nation or community, in that his actions seriously damage the society, either through corruption, war or otherwise.
Although many hard-line and extremist Muslim societies have adopted the capital punishment for other than the crime of murder, this is in violation of the Qur'anic law mentioned above, and so is rejected by most orthodox commentators and scholars.
However, there is also a minority view within some Muslims that capital punishment is not justified in the light of Qur'an
Christianity
Views on the death penalty in Christianity run a spectrum of opinions, from complete condemnation of the punishment, seeing it as a form of revenge and as contrary to Christ's message of forgiveness, to enthusiastic support based primarily on Old Testament law.
Among the teachings of Jesus Christ in the Gospel of Luke and the Gospel of Matthew, the message to His followers that one should "Turn the other cheek" and His example in the story Pericope Adulterae, in which Jesus intervenes in the stoning of an adulteress, are generally accepted as His condemnation of physical retaliation (though most scholars[121][122] agree that the latter passage was "certainly not part of the original text of St John's Gospel"[123]) More militant Christians consider Romans 13:3–4 to support the death penalty. Many Christians have believed that Jesus' doctrine of peace speaks only to personal ethics and is distinct from civil government's duty to punish crime.
In the Old Testament, Leviticus Leviticus 20:2–27 provides a list of transgressions in which execution is recommended. Christian positions on these passages vary.[124] The sixth commandment (fifth in the Roman Catholic and Lutheran churches) is translated as "Thou shalt not kill" by some denominations and as "Thou shalt not murder" by others. As some denominations do not have a hard-line stance on the subject, Christians of such denominations are free to make a personal decision
Roman Catholic Church
St. Thomas Aquinas, a Doctor of the Church, accepts the death penalty as a deterrent and prevention method but not as a means of vengeance. (See Aquinas on the death penalty.) The Roman Catechism states this teaching thus:
Another kind of lawful slaying belongs to the civil authorities, to whom is entrusted power of life and death, by the legal and judicious exercise of which they punish the guilty and protect the innocent. The just use of this power, far from involving the crime of murder, is an act of paramount obedience to this Commandment which prohibits murder. The end of the Commandment is the preservation and security of human life. Now the punishments inflicted by the civil authority, which is the legitimate avenger of crime, naturally tend to this end, since they give security to life by repressing outrage and violence.
if a Catholic were to be at odds with the Holy Father on the application of capital punishment or on the decision to wage war, he would not for that reason be considered unworthy to present himself to receive Holy Communion. While the Church exhorts civil authorities to seek peace, not war, and to exercise discretion and mercy in imposing punishment on criminals, it may still be permissible to take up arms to repel an aggressor or to have recourse to capital punishment. There may be a legitimate diversity of opinion even among Catholics about waging war and applying the death penalty, but not however with regard to abortion and euthanasia.[129]
While all Catholics must therefore hold that "the infliction of capital punishment is not contrary to the teaching of the Catholic Church, and the power of the State to visit upon culprits the penalty of death derives much authority from revelation and from the writings of theologians", the matter of "the advisability of exercising that power is, of course, an affair to be determined upon other and various considerations."
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