{"product_id":"reflexoes-sobre-a-guilhotina","title":"Reflections on the guillotine","description":"\"\u003cp\u003e \u003cstrong\u003eIn \u003cem\u003eReflections on the Guillotine\u003c\/em\u003e , an essay by Nobel Prize winner Albert Camus, which has never been published in Brazil, the author outlines his opposition to the death penalty. The book also includes a foreword to the Brazilian edition written by Manuel da Costa Pinto.\u003c\/strong\u003e\u003c\/p\u003e\n\n\u003cp\u003e\u003c\/p\u003e\n\n \u003cp\u003eIn 1914, Camus's father, described as a good man, attends a public execution. After the killer's beheading, considered by many to be too lenient a punishment for his crimes, he returns home in shock, in complete silence, feeling ill and vomiting. How can this \"justice\" leave a man in this state? asks the Algerian author. What's wrong with this sentence?\u003c\/p\u003e\n\n \u003cp\u003eThis is the starting point of \u003cem\u003eReflections on the Guillotine\u003c\/em\u003e , an essay in which Camus, one of the most important thinkers of the 20th century, discusses the death penalty, especially death by guillotine. To this end, he criticizes any argument in favor of capital punishment. For Camus, in a desacralized society, there can be no definitive punishment. While for the Catholic Church, the death penalty is not the end—after all, it is provisional: the condemned is removed from society, but with a chance of redemption in the afterlife—in our society, capital punishment is, indeed, definitive. It is an assertion that someone is absolutely evil while society is absolutely good, and it places the judge in the place of God.\u003c\/p\u003e\n\n \u003cp\u003eFurthermore, Camus argues that, to believe that death by guillotine would be exemplary, one would have to start from the assumption that the death of a criminal convicted in a judicial process, subject to flaws, would prevent crimes that might otherwise never have been committed. In other words, a person is killed for the sake of a hypothesis.\u003c\/p\u003e\n\n\u003cp\u003e Camus sees the death penalty as nothing more than a societal law of retaliation—an \"eye for an eye.\" And he sees a contradiction in it: how can a law respond to a natural instinct when the role of legislation is precisely to inhibit humanity's most animalistic impulses? In his analysis, the State and society, more than accomplices, are responsible for these deaths; the State kills the individual condemned to death twice: once when it condemns him and makes him live with the expectation of the end; again when it actually ends his life.\u003c\/p\u003e\n\n \u003cp\u003eThe last death by guillotine in France occurred in the 20th century, in 1977. The author of great books such as \u003cem\u003eThe Stranger\u003c\/em\u003e , \u003cem\u003eThe Plague\u003c\/em\u003e and \u003cem\u003eThe Myth of Sisyphus\u003c\/em\u003e pointed out the contradictions of this practice in 1957 in a very specific context of France, but his arguments still reverberate in our society today.\u003c\/p\u003e \"","brand":"Totvsrj-record-dc","offers":[{"title":"Default Title","offer_id":47174817218812,"sku":"9786555874068","price":59.9,"currency_code":"BRL","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0722\/9197\/5420\/files\/6d11bfaa1efa9047d6ea702580947505.jpg?v=1779765522","url":"https:\/\/www.record.com.br\/en\/products\/reflexoes-sobre-a-guilhotina","provider":"Editora Record","version":"1.0","type":"link"}