Maximum penalties in a democratic state. Rereading Robert Badinter

CNPS, Milan May 8, 2025

Luis Arroyo Zapatero. President of Société Internationale de Défense Social

Words and things, a duet so taste of Michel Foucault, are daughters of his time. Men and their ideas too. This is the case with Robert Badinter. I remember his words well in the presentation of the academic project of the European Procurator in Luxembourg when when referring to the first European institutions he said that they were created when "the ashes of the crematoriums were still warm." I have repeated the appointment, because the International Social Society It was created at that same time.

But then I didn't know Badinter's personal and family history. Especially that of his father, whose image he managed to glimpse in the place of confinement along with other French Jews in Lyon, in the headquarters of the Klaus Barbi deed, possibly on the way to sobibor, one of the places like those ”Cimetiers under the Moon"Georges Bernanos denounced regarding Franco's Spain. He was also witnessing the most radical of the most serious penalties, in the summer of liberation he attended the execution of several collaborations condemned by a martial court. In the same way he learned rudely that the not return of his father and so many others was for his murder in the Nazis extermination fields (Complete Read here)

Civil values ​​of an extraordinary pope and the abolition of the death penalty.

Luis Arroyo Zapatero and Antonio Muñoz Aunión

Honorary Rector of the University of Castilla La Mancha and president of the International Society for Social Defense / Professor of International Law at the University of Jaen and director of the International Death Penalty Network

The first surprise that Pope Francis gave us was that he addressed not only Catholics or Christians, but all people of good will. And the first surprise for the jurists was that on his first Holy Thursday in 2013, instead of going to wash the spotless feet of twelve cardinals in the Vatican, he went to the youth prison of Regina Coeli and he washed the feet of precisely twelve young people, two of them women and, to top it all off, one of them Muslim. It was all said like that. He did it again this last Holy Thursday. Just in case, a few days later he published an “Apostolic Exhortation”, with a severe criticism of what has been called neoliberalism and that had led to the 2008 crisis, condemning millions of people to misery and denouncing the treatment of them as “discarded”. Shortly afterwards he published the first encyclical, Laudato yes, with which he put an end to the frivolous or denialist treatment of climate change.

When I learned about the entire life of the new Pope, I realized that the hasty visit to the island of Lesbos had a lot to do with the status of his parents as Italian emigrants and with the tragedy that usually accompanies migrations, as happened to those who embarked on the ship for which they had paid for the tickets that was going to take them to the Americas and which was shipwrecked and quite a few died, and on which they did not manage to board because they had not yet been able to sell all their belongings.

Pope Francis had already spoken out against the death penalty without exceptions before penalists from around the world and their international scientific organizations in Rome in 2014. In the same process he formulated the full disqualification of life imprisonment as a hidden death penalty. But although the catechism drafted in the 1992 edition by John Paul II had broadly disqualified the death penalty, it maintained it as an exception in section 2267 for "cases in which this was the only way to effectively defend human lives from the unjust aggressor", a clause that allowed its abusive use in many countries, as occurs in systems that claim to be exceptional. Extremist Catholics relied on that exception to defend or excuse it.

On March 20, 2015, a private audience of the Pope took place with Federico Mayor Zaragoza, president of the International Commission against the Death Penalty, which had been created in 2010 at the request of President José Luis Rodríguez Zapatero. He was accompanied by Asunta Vivó, general secretary of the Commission, Roberto Carles, general secretary of the Latin American Association of Penal Lawyers and Criminologists and the undersigned. It is severely impressive to be alone with the Pope around the table in that office that we have seen so many times when he receives the heads of state. Seeing the Pope dressed like that and speaking in Spanish produced an almost physical sensation. Neither he nor Federico Mayor stopped talking about everything, except the death penalty, because when Francisco sat down he moved a text to Mayor on the table and told him “I'll take care of this matter.” So Mayor went on to warn about the men of peace who had been assassinated from Kennedy to Isaac Rabin. Francisco said of him in Argentine that he was “a great one.” The Pope told what he intended to say in the American Congress and in the UN during his immediate trip, which Mayor took advantage of to warn him about the Republicans, although as a reader of his first apostolic exhortation he knew that it was well illustrated. We did not know it until later, but the Pope had just been informed that the next morning at an open-air mass in Naples a possible attack by the Mafia had been detected, which does not forgive the Pope for excommunicating them. The same thing happens to them as many Catholic conservatives, who do not like the Pope telling them what is wrong.

Pocos meses más tarde fuimos al Vaticano a presentar al Papa el libro que las sociedades científicas habíamos editado acompañando su texto “Por una justicia realmente humana “. Cuando tras entregarle José Luis de la Cuesta el libro me fui yo a presentar, no me dio ocasión a terminar. “Usted es el de la pena de muerte” me espetó, y de seguido ordenó “y dígale a Mayor y a nuestra amiga de Sevilla -Asunción Milá de Salinas, fundadora de la Asociación española contra la pena de muerte en 1977- que he puesto al cardenal Schönborn de Viena a estudiar el asunto y le he dicho que se dé prisa”. Así fue, afortunadamente, y el 1 de agosto de 2018 lo anunció el Cardenal jesuita español Luis Ladaria, presidente de lo que fue primero Inquisición, luego Santo Oficio y que desde 1965 se llama Congregación para la Doctrina de la Fe. No es solo un cambio de nombre, es la renuncia al fuego purificador.

La carta, expresamente aprobada por el Papa, manifiesta que, si en el pasado la pena de muerte pudo parecer un instrumento aceptable para la tutela del bien común, hoy es cada vez más viva la conciencia de que la dignidad de la persona no se pierde ni siquiera después de haber cometido crímenes muy graves. Dice también que se ha extendido una nueva comprensión acerca del sentido de las sanciones penales, que deben estar orientadas ante todo a la rehabilitación y reinserción social de los criminales y, en fin, que se han implementado sistemas de detención eficaces que garantizan la necesaria defensa de los ciudadanos, todo lo cual ha dado lugar a una nueva conciencia que reconoce la inadmisibilidad de la pena de muerte. La carta asume argumentos anteriores del propio Pontífice, especialmente el de que la pena de muerte implica un trato cruel, inhumano y degradante, que se aplica con amplia discriminación social y racial y que resulta irreparable ante los errores judiciales. Para fundamentar todo se remite a la carta entregada al presidente de la Comisión Internacional Federico Mayor Zaragoza. En efecto, el Papa, como nos dijo en la mentada reunión, se había hecho cargo del asunto y cumplido con lo que estaba en la esfera de su competencia, a la vez que mantenía su compromiso con el movimiento abolicionista internacional. El Papa ha reafirmado el sentido de la reforma del catecismo en su alocución a los miembros de la Comisión internacional contra la pena de muerte con motivo de su visita el 17 de diciembre de 2018. Reconoce allí el Papa que, en el tiempo anterior, el de las primeras reformas del artículo pertinente del catecismo, “no se había alcanzado el grado actual del desarrollo de los derechos humanos y el recurso a la pena de muerte se presentaba como una consecuencia lógica y justa. Incluso en el Estado Pontificio se había recurrido a esta forma inhumana de castigo, ignorando la primacía de la misericordia sobre la justicia”. Con el catecismo renovado la doctrina oficial es que “la pena de muerte es siempre inadmisible, porque atenta contra la inviolabilidad y la dignidad de la persona “.

Para los tiempos de la Iglesia el proceso ha sido muy rápido. Fundamentar la abolición en la idea de la dignidad de los seres humanos fue una gran contribución al 70 aniversario de la Declaración universal de los derechos humanos. Francisco ha sido muy coherente con su programa de reformas y de renovadas ideas desde su primerísima exhortación apostólica de 2013 y su crítica visión del orden económico internacional, con su Encíclica sobre el cuidado del medio ambiente, Laudato Si, con su campaña contra el hambre o sus acciones diplomáticas clave en lugares de guerra como Ucrania, Irán, Siria y en los últimos años de nuevo sobre Ucrania y sobre Gaza, o en visitas arriesgadas como a la República centroafricana o a Chile, aunque aquí por muy diversas razones.

El Papa era sobre todo una persona normal, que había conocido los estudios ordinarios, las amistades y el trato de chicos y chicas y de adulto había vivido la tragedia Argentina en la que a la violencia que incorporaba a sectores de la Teología de la Liberación le respondieron unos militares genocidas que, eso sí, eran de misa diaria y tras recibir la comunión de manos del nuncio y del primado ordenaban fríamente arrojar a los presos desde aviones militares en alta mar, tras incontables torturas. Hizo lo que pudo siendo por entonces superior de los Jesuitas y “lo que pudo” siempre es mucho en una dictadura y tiene gran mérito. Entre una teología violenta y una teología genocida a él le encomendaron llevar a cabo la “teología del bien común” y a ello se ha dedicado también todos estos años de papado. Hasta el último día. Merece la pena leer el texto de su bendición City and the World del domingo en la página del Vaticano y completarla con la que fue su primer domingo de resurrección en el año 2013. Se ve a las claras que era un benéfico reformista, un amigo de los seres humanos de buena voluntad, un incondicional de los necesitados y de los discriminados. En este tiempo tempestuoso hemos perdido una buena brújula para perseguir el bien común.

Pero también el último día nos ha incitado a creer en la esperanza, un principio que es también el título de su último libro, La esperanza no defrauda nunca, y que me lleva a recordar su primer año Santo, el de la Misericordia, que es la palabra clásica para lo que hoy llamamos Solidaridad.

Civil values of an extraordinary Pope

Luis Arroyo Zapatero and Antonio Muñoz Aunión

Honorary Rector of the University of Castilla La Mancha, President of the International Social Social Society. Prof. of International Law in University Jaen. Founders of the International Academic Network against the Death Penalty. 27 April 2025

The first surprise Pope Francis gave us was that he did not only address Catholics or only Christians, but all people of good will. And the first surprise for jurists was that on his first Holy Thursday in 2013 instead of going to wash the spotless feet of twelve cardinals in the Vatican he went to the Regina Coeli juvenile prison and washed the feet of precisely twelve young people, two of them women and, to top it off, one of them Muslim. It was all said and done. He did it again this last Holy Thursday. Just in case, a few days later, he published an “Apostolic Exhortation”, with a severe criticism of what has been called neoliberalism and which had led to the 2008 crisis, condemning millions of people to misery and denouncing the treatment of them as “discarded”. Soon after, he published his first encyclical, Laudate yes, which put an end to the frivolous or denialist treatment of climate change.

When I learned about the new Pope’s entire life, I realized that his hasty visit to the island of Lesbos had a lot to do with his parents’ status as Italian emigrants and with the tragedy that often accompanies migrations, as happened to those who boarded the ship for which they had paid the tickets that was to take them to the Americas and which sank and not a few died, and on which they did not board because they had not yet been able to sell all their belongings.

Pope Francis had already spoken out against the death penalty without exceptions before criminal lawyers from all over the world and their international scientific organizations in Rome in 2014. In the same proceedings he formulated the full disqualification of life imprisonment as a death penalty in disguise. But although the catechism written in the 1992 edition by John Paul II had largely disqualified the death penalty, it maintained it as an exception in paragraph 2267 for “cases in which it is the only way to effectively defend human lives from the unjust aggressor”, a clause that allowed its abusive use in many countries, as happens to the systems that claim to be exceptional, in that exception the extremist Catholics relied on to defend or excuse it.

On March 20, 2015, the Pope held a private audience with Federico Mayor Zaragoza, president of the International Commission against the Death Penalty, which had been created in 2010 at the request of President José Luis Rodríguez Zapatero. He was accompanied by Asunta Vivó, secretary general of the Commission, Roberto Carles, secretary general of the Latin American Association of Criminal Lawyers and Criminologists, and the undersigned. It is very impressive to be alone with the Pope around the table in that office that we have seen so many times when he receives heads of state. Seeing the Pope dressed as such and speaking in Spanish produces an almost physical sensation. Neither he nor Federico Mayor stopped talking about everything, except the death penalty, because when Francis sat down he moved a text on the table towards Mayor and told him “I will deal with this matter”. So Mayor went on to warn about the men of peace who had been assassinated, from Kennedy to Isaac Rabin. Of the latter, Francis said that he was “a great man”. He told the Pope what he intended to say in the American Congress and at the UN on his immediate trip, which Mayor took advantage of to warn him about the Republicans, although as a reader of his first apostolic exhortation he knew he was well enlightened. We did not know it until later, but the Pope had just been informed that the following morning at an open-air Mass in Naples a possible Mafia attack had been detected, which does not forgive the Pope for excommunicating them. The same thing happens to them as it does to not a few Catholic conservatives, who do not like the Pope telling them what is wrong.

A few months later we went to the Vatican to present to the Pope the book that the scientific societies had published to accompany his text “For a truly humane justice”. When, after José Luis de la Cuesta gave him the book, I went to present it to him, he did not give me a chance to finish. “You are the one against of the death penalty,” he said, and then ordered, “and tell Mayor and our friend from Seville (Asunción Milá, in this time 95 and today happy 105) that I have asked Cardinal Schönborn from Vienna to study the matter and I have told him to hurry up. So it was, fortunately, and on August 1, 2018 it was announced by the Spanish Jesuit Cardinal Luis Ladaria, president of what was first Inquisition, then Holy Office and since 1965 has been called the Congregation for the Doctrine of the Faith. It is not just a change of name, it is the renunciation of the purifying fire.

The letter, expressly approved by the Pope, states that, while in the past the death penalty may have seemed an acceptable instrument for the protection of the common good, today there is a growing awareness that the dignity of the person is not lost even after the commission of very serious crimes. It also says that a new understanding of the meaning of penal sanctions has spread, that they must be oriented above all to the rehabilitation and social reintegration of criminals and, finally, that effective systems of detention have been implemented that guarantee the necessary defense of citizens, all of which has given rise to a new awareness that recognizes the inadmissibility of the death penalty. The letter takes up previous arguments of the Pontiff himself, especially that the death penalty implies cruel, inhuman and degrading treatment, that it is applied with broad social and racial discrimination and that it is irreparable in the face of judicial errors. To substantiate all this, he refers to the letter delivered to the President of the International Commission Federico Mayor Zaragoza. In effect, the Pope, as he told us in the aforementioned meeting, has taken charge of the matter and has complied with what is in the sphere of his competence, while maintaining his commitment to the international abolitionist movement. The Pope has reaffirmed the sense of the reform of the catechism in his address to the members of the International Commission against the Death Penalty on the occasion of his visit on December 17, 2018. There the Pope recognizes that, in the previous time, that of the first reforms of the relevant article of the catechism, “the current level of development of human rights had not been reached and recourse to the death penalty was presented as a logical and just consequence. Even in the Papal States this inhuman form of punishment had been resorted to, ignoring the primacy of mercy over justice”. With the renewed catechism the official doctrine is that “the death penalty is always inadmissible, because it violates the inviolability and dignity of the person”.

For Church times the process has been very rapid. Grounding abolition in the idea of the dignity of human beings was a great contribution to the 70th anniversary of the Universal Declaration of Human Rights. Francis has been very consistent with his program of reforms and renewed ideas since his very first apostolic exhortation of 2013 and his critical view of the international economic order, with his Encyclical on care for the environment, Laudato Si, with his campaign against hunger or his key diplomatic actions in places of war like Ukraine, Iran, Syria and in recent years again on Ukraine and on Gaza, or in risky visits like to the Central African Republic or to Chile, although here for very different reasons.

The Pope was above all a normal person, who had known ordinary studies, friendships and dealing with boys and girls and as an adult had lived through the Argentine tragedy in which the violence that incorporated sectors of Liberation Theology was answered by genocidal military who, yes, were daily mass and after receiving communion from the hands of the nuncio and the primate coldly ordered to throw the prisoners from military planes on the high seas, after countless tortures. He did what he could, being at that time superior of the Jesuits, and “what he could” is always a lot in a dictatorship and has great merit. Between a violent theology and a genocidal theology, he was entrusted to carry out the theology of the common good and he has dedicated all these years of papacy to it. Until his last day. It is worth reading the text of his Sunday City and the World blessing on the Vatican website and complete it with what was his first resurrection Sunday in 2013. It is clear that he was a beneficent reformer, a friend of human beings of good will, a stalwart of the needy and the discriminated. In this stormy time we have lost a good compass to pursue the common good.

But also on the last day he urged us to believe in hope, a principle that is also the title of his latest book, Hope Never Defrauds, and which leads me to recall his first Holy Year, the Year of Mercy, which is the classic word for what we call Solidarity today.

(Photo in Santa Martha Closter with Jose Luis de la Cuesta presenting the joint book “Passion of Cruelty”, 2016).

Full reinstatement of the death penalty in the USA

Por Luis Arroyo Zapatero y Antonio Muñoz Aunión. Fundadores de la Red Académica Internacional contra la Pena de Muerte.

En el inabarcable catálogo de órdenes ejecutivas se oculta una con la que se enfrentan también a toda la América Latina y Europa y al principio de humanidad: un mes después de tomar posesión como presidente, Donald Trump ha ordenado al Departamento de Justicia a través de la Oficina del Fiscal General la reanudación de la pena capital federal y el levantamiento de la moratoria de s las ejecuciones por la Orden Ejecutiva n. 14164 on Restoration of the Death Penalty and Public Security Protection.

Entre los argumentos que justifican su decisión se encuentra, por un lado, que “el pueblo estadounidense mediante sus representantes legítimos ha reafirmado la eficacia de la pena capital por sus efectos disuasorios, como vehículo para las víctimas de obtener Justicia y satisfacción emocional. De esta forma se reanuda la historia del Departamento de Justicia que ha impulsado condenas de penas de muerte federales para los crímenes más horrendos bajo el imperio del Derecho y se cierra a un periodo en el que la voluntad popular había sido suplantada por creencias personales, durante el cual, violadores de menores, asesinos en masa, terroristas y otros peligrosos criminales dejaron de ser imputados con la pena capital, lo que minó y dañó de forma grave la confianza de la opinión pública en el sistema de justicia penal, para las víctimas de estos crímenes, inacción que traicionó el deber sagrado de hacer Justicia”.

Con objeto de cumplir con la Orden presidencial, el fiscal general ha ordenado “levantar la moratoria de la anterior Administración en vigor desde el 1 de julio de 2021 de manera inmediata, por lo que cuando una pena capital sea impuesta por un tribunal federal, el Departamento procederá a ejecutarla de conformidad con la Ley. En segundo lugar, “los fiscales federales pedirán la pena capital para los crímenes que el Congreso ha tipificado como capitales y donde no existan circunstancias atenuantes”, a la vez que se amplía el catálogo de delitos para los que hay que instar la pena de muerte, que alcanza incluso a los extranjeros que crucen las fronteras nacionales y se encuentren en los Estados Unidos sin un estatuto legal.

Así mismo, se obliga al Comité de Revisión de Penas capitales de la Oficina del Abogado General a revisar sus decisiones de no pedir la pena capital para aquellos casos en los que se pueda solicitar durante el período de 20 de enero de 2021 hasta el 19 de enero de 2025, revisión que tendrá lugar en un plazo máximo de 120 días, prestándose especial atención a aquellos vinculados con los carteles u organizaciones criminales transnacionales, crímenes capitales cometidos por inmigrantes irregulares, y en territorios indios, o dentro de la jurisdicción marítima y territorial federal.

Por último, la Instrucción presidencial obliga al Departamento de Justicia a modificar toda orden anterior en lo relativo a la aplicación del denominado ¨ Manual de Justicia ¨ sobre las revisiones anteriormente ordenadas por la Administración. Del mismo modo, y en un plazo de 90 días, esta Oficina valorará si la utilización de un solo componente en la inyección letal, el pentobarbital, se ajusta a las exigencias de la Octava enmienda, y como parte de este examen se evaluará si es necesario incluir otras formas de ejecución de conformidad con el Código Penal y de Procedimental Federal y se evaluará todas las posibles vías para reforzar la pena capital federal como un mecanismo útil para castigar los crímenes lo que incluye especialmente llevar a término la misma. A su vez, ordena al Departamento a tomar todas las medidas necesarias para obtener una reevaluación de los precedentes judiciales que han venido limitado la autoridad de los gobiernos estatales y federales para imponer la condena capital. La Oficina Federal de Prisiones colaborará con los sistemas carcelarios estatales para asegurar que existen suficientes suministros de drogas letales y recursos para llevar a cabo las ejecuciones.

Por último, y como respuesta a la conmutación por parte del Presidente Biden de las 37 condenas por delitos federales, “el Departamento de Justicia procederá con la siguiente directiva: primero, se abrirá un foro público para los familiares de las víctimas para que manifiesten como estas conmutaciones les afectaron personalmente; segundo, se buscará dentro de la legalidad vigente la condena capital para los condenados conmutados por la legislación estatal, tras consulta con los familiares y otras partes interesadas; tercero, y último, se tomarán las medidas necesarias para que las condiciones de reclusión de los conmutados se corresponda con la naturaleza de sus crímenes, historial delictivo y demás consideraciones pertinentes.”

Se trata, por lo tanto, no solo de aranceles, sino de una orgía de crueldad como política de Estado, que va desde el chantaje a Ucrania, el impulso al genocidio en Gaza y al secuestro de personas y su envío a la súper cárcel de Bukele. En fin, con esta orden ejecutiva se produce la nueva entronización de la pena capital que la convención de Derechos Humanos de la UE prohíbe radicalmente en su primer artículo y abolida en México en 2005.

En todo lo expuesto y en el modo en que lo expresan presenta claramente su vesania, con la mentira y la falta de respeto a la verdad y al conocimiento científico, pues no solo está ya acreditado que la pena capital no tiene fuerza intimidante superior a la prisión perpetua, lo que se advierte además en que las tasas de homicidios no varían por disponer o no en cada Estado de pena capital. Se rompe además con una tendencia muy clara a la reducción de condenas y ejecuciones capitales en los últimos 20 años, como expresión del rechazo que comporta su crueldad y para evitar la condena irreversible de inocentes, así se han reducido desde los 98 ejecutados en 1999 a los 25 desde 2019 y siguientes. Por otra parte, más de 8 Estados han abolido la pena capital o han adoptado moratorias en los últimos 10 años de manera que en la actualidad la ha abolido 27 Estados, cuatro de ellos están sometidos a moratoria, es decir que se mantiene solo en 23 Estados.

La orden ejecutiva se levanta contra uno de los valores más señeros del Estado de Derecho, como es la prohibición de establecer castigos retroactivos, como ejecutar las penas capitales a quienes les han los sido conmutadas por el anterior presidente y su muerte sustituida por la prisión perpetua. Sufrirá el profesor Bessler, que ha puesto en claro que la obrita del Marqués de Beccaria estaba en todas las bibliotecas de los padres fundadores de Estados Unidos. Es, además, una humillación para más de la mitad de la ciudadanía americana que es contraria a la pena capital. La caída del favor a la pena de muerte ha alcanzado a bajar a la cifra desde el 80% de 1994 a un 53 %. Pero los extremistas abusan y mienten con mucho éxito.

Cruelty in Constitutions and International Conventions

La concepción de la dignidad humana como un atributo jurídico de todos los seres humanos que los hace libres e iguales es fruto de una laboriosa construcción intelectual y política desde los viejos tiempos de la escuela de Salamanca. Pero van a ser los crímenes horrísonos vinculados a la Segunda Guerra Mundial, en especial el genocidio, el exterminio de razas y opciones políticas y la experimentación sobre los seres humanos lo que golpea las conciencias de los aliados que ganan la guerra cuando tienen que discutir el orden jurídico mundial nuevo. Ya en la Declaración Universal de los Derechos Humanos de 1948 y en las primeras Constituciones de postguerra, así como en las Convenciones europea y americana se consagra la dignidad humana y la proscripción de la tortura y de las penas y tratos crueles e inhumanos, instrumentada en la Convención contra ella de 1984. Su primer corolario fue la restricción de la pena de muerte seguida de su progresiva abolición o moratoria, pena que hoy se califica como pena cruel e inhumana, como auténtica tortura.
Se puede proclamar así que hoy la prohibición de la pena capital es ius cogens, sobre lo que se ha presentado por los autores de este libro en Berlín en noviembre de 2022 un Manifiesto que se muestra como colofón de este libro.

Index and prologue

Link to the work in the Tirant lo Blanch publishing house

Geography of cruelty. Places of execution 2

Cruelty has no spatial limits and after the Geography of Cruelty I we continue
journey through scrolls, pillory, places of execution and cruel prisons through Spain and
America. By exposing these cruelties the aim is to stimulate the sensitivity of the
contemporary civilization that always rejects cruel punishments in our time,
whether it be the capitals, whether it be the deprivations of freedom that due to the conditions
in which this takes place constitute torture and that the fundamental norms prohibit
international human rights, in particular, article 7 of the
International Covenant on Civil and Political Rights.

Index and prologue

Link to the work in the Tirant lo Blanch publishing house

Geography of cruelty. Places of execution 1

At the end of the Old Regime, criminal penalties, such as death, Dantesque prisons and torture as a crazy path to the truth, in addition to being cruel in themselves, were carried out with extreme cruelty, causing much greater evils than those that could be essential for comply with the sense of punishment, luxury evils that Pacheco would say about cruelty. It can be seen well in the engravings of Francisco de Goya or in the Jacques Callot and also in the painting of the Vicaría square in Naples shown in the book: condemned to be hung by their arms tied behind their backs, dancing out of joint in the air of the pole, prisoners with no food other than what their relatives throw into the baskets that hang like reeds from the bars of the cells and death as a major spectacle, with a procession of trumpets and kettledrums that announce it throughout the city. so that no one is free from witnessing the horror and suffering the terror with which they try, in vain, for everyone to conform to compliance with the law. The proximity of cruelty fuels sensitivity against cruelty. This Geography aims to serve this purpose, which in this first volume covers Spain, Italy, Argentina and Mexico.

Index and prologue

Link to the work in the Tirant lo Blanch publishing house

International abolition of the Death Penalty: a question of meaning and sensitivity

The abolition of the death penalty is a matter of meaning and sensitivity. It is meaningful because it derives from what we have learned: the death penalty does not serve a better general prevention of blood crimes; It is a pity that excludes the resocializing function, which is the only legitimation of punishments; The judicial error is more frequent than it is believed, as noted when DNA test analysis could be initiated and the error is irreversible.
It is also a matter of sensitivity, since capital execution almost always occurs cruel and inhuman.
By sense and sensitivity the interpretation of articles six and seven of the International Covenant on Civil and Political Rights claims that the proscription of the death penalty is considered a requirement of Ius Cogens.

Index and prologue

Link to the work in the Tirant lo Blanch publishing house

News from the last year

Cruelty in constitutions and international agreements.

The conception of human dignity as a legal attribute of all human beings that makes them free and equal is the result of a laborious intellectual and political construction since the old days of the Salamanca school. But it will be the horrific crimes linked to the Second World War, especially genocide, the extermination of races and political options, and experimentation on human beings that strike the consciences of the allies who win the war when they have to discuss the new world legal order. Already in the Universal Declaration of Human Rights of 1948 and in the first post-war Constitutions, as well as in the European and American Conventions, human dignity and the prohibition of torture and cruel and inhuman punishment and treatment are enshrined, implemented in the Convention against it in 1984. Its first corollary was the restriction of the death penalty followed by its progressive abolition or moratorium, a penalty that today is classified? ca as cruel and inhuman punishment, as authentic torture.
It can thus be proclaimed that today the prohibition of capital punishment is ius cogens, which was presented by the authors of this book in Berlin in November 2022.

Access to index and first pages

Geography of Cruelty. Places of execution 1.

At the end of the Old Regime, criminal penalties, such as death, Dantesque prisons and torture as a crazy path to the truth, in addition to being cruel in themselves, were carried out with extreme cruelty, causing much greater evils than those that could be essential for comply with the sense of punishment, luxury evils that Pacheco would say about cruelty. It can be seen well in the engravings of Francisco de Goya or in the Jacques Callot and also in the painting of the Vicaría square in Naples shown in the book: condemned to be hung by their arms tied behind their backs, dancing out of joint in the air of the pole, prisoners with no food other than what their relatives throw into the baskets that hang like reeds from the bars of the cells and death as a major spectacle, with a procession of trumpets and kettledrums that announce it throughout the city. so that no one is free from witnessing the horror and suffering the terror with which they try, in vain, for everyone to conform to compliance with the law. The proximity of cruelty fuels sensitivity against cruelty. This Geography aims to serve this purpose, which in this first volume covers Spain, Italy, Argentina and Mexico.

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Geography of Cruelty. Places of execution 2.

Cruelty has no spatial limits and after the Geography of Cruelty I we continue
journey through scrolls, pillory, places of execution and cruel prisons through Spain and
America. By exposing these cruelties the aim is to stimulate the sensitivity of the
contemporary civilization that always rejects cruel punishments in our time,
whether it be the capitals, whether it be the deprivations of freedom that due to the conditions
in which this takes place constitute torture and that the fundamental norms prohibit
international human rights, in particular, article 7 of the
International Covenant on Civil and Political Rights.

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Marino Barbero Santos: leading by example

Published by Carlos Castresana Fernández in Law Warehouse on June 29, 2021

His life

Marino Barbero was born in 1929 in Plasencia, Cáceres. He grew up and studied in that historic city of Extremadura, and studied law at the University of Salamanca, where he graduated with an extraordinary award. A disciple of Antón Oneca, a scholar of German and Italian doctrine, he received his doctorate in Bologna, also how praise. We could define him as a distinguished jurist, professor of criminal law and author of more than 150 books –Politics and Criminal Law, Social marginalization and repressive law, Genetic engineering and assisted reproduction– and articles; but the enumeration of his undeniable academic merits would not be enough to describe the teacher, who is always a teacher by example, rather than by erudition. I

Shy, small, self-absorbed, always speaking slowly, never raising his voice, Barbero conveyed a first impression of vulnerability, accentuated by his difficulty pronouncing the letter “r,” which he slurred; but that false appearance vanished as soon as he was heard. Behind his myopic glasses he seemed like a clueless savant, but he was an exceptional communicator who always prevailed due to his inexhaustible knowledge of criminal science, on which he tirelessly lectured with pleasure, without affectation, with arguments; with astonishing confidence and conviction. He never consulted books, he didn't keep notes. He spoke, explained, reasoned, persuaded.

Accustomed, as we students of Spain were in the last years of Franco's rule, to grandiose professors who loudly proclaimed their immovable and empty truths that could not be questioned, the arrival at the Complutense University in 1975 of that bald and small-looking man discreet, who dragged through the corridors a purse that seemed bigger than him, was a revelation. With Barbero we learned to know Kant and Hegel, Carrara and Lombroso, Von Liszt and Carnelutti, but above all Beccaria. He showed us the historical dimension of Crimes and Penalties, and on the way he simply explained to us the truth unknown to us about the criminal legal framework of the dictatorship that others were silent about. They were turbulent times, and there were no shortage of angry students who disrespected and rebuked the teacher, like that day when, when Barbero explained what he called reverse amnesty law of 1940, by which General Franco, retrospectively interpreting our civil war, had declared by Decree the loyalists to be rebels and the rebels to be loyal, they interrupted him shouting freedom for Estonia, Latvia and Lithuania! The teacher replied that he agreed and continued his lesson without flinching.

We then learned the details of Marino Barbero's eventful career. We learned that in order to be able to access his first Chair of Criminal Law in Murcia in 1963, he had to challenge the decision of the academic authorities who tried to deprive him of the place he had won by competitive examination when he refused to swear allegiance to the Fundamental Principles of the National Movement, the official ideology of the Franco regime. We also learned that he titled Against the death penalty his inaugural inauguration lesson, at a time when the regime had just sentenced Julián Grimau, leader of the Communist Party, to death and executed him. We also learned that, already a professor in Salamanca, his passport was denied to prevent him from attending an invitation from German universities, giving rise to a diplomatic incident that was not resolved until the Government, under pressure from Germany, allowed him to travel. This information confirmed to us the unequivocal democratic commitment of Professor Barbero, which we had been able to verify and enjoy through his teachings, day by day, in his master classes. Therefore, it was not a surprise that he, more recognized and appreciated outside of Spain than in his own country, was chosen to join the Scientific Criminological Council of the Council of Europe.

It wasn't just the lessons. He was the example of that unwavering will to contribute to turning Spain into a State of law. One day of the exam for the chair, precisely at the appointed time, the Police showed up unexpectedly and occupied the Law Faculty. It was common practice. They entered, removed the posters of the democratic organizations, all of which were illegal in those turbulent times, made some arrests, and left. That day, some students called to the exam had to be absent due to the police presence, but the exam was held anyway. The next day we went to visit the Professor and explained the problem to him. Barbero listened to us, and without asking questions, he gave us a second chance: he made us sit right there and improvised a new exam for us. Thank you.

Marino Barbero also created a school. Some of the best Spanish criminal law professors of the next generation were his disciples: Luis Arroyo, Ignacio Berdugo, Juan Terradillos.

 

Supreme Court Justice

The definitive recognition of Marino Barbero's merits came when in 1986 he was promoted to the position of Magistrate of the Supreme Court, to which he acceded by the fourth shift reserved for the most prestigious jurists. He was appointed at the proposal of the General Council of the Judiciary, in which at that time the members appointed at the proposal of the socialist party held an absolute majority. We could not imagine that this recognition, the culmination of Professor Barbero's career in full democracy, would also be frustrated, as had happened on some previous occasions during the dictatorship.

In 1991, after the confession of a repentant man, the investigation of the case began in the Supreme Court. Filesa, a plot of corruption and illegal financing of the Socialist Party and its electoral campaigns. Those responsible for finances of the PSOE had formed a network of companies, Filesa, Malesa, Time Export, to which important businessmen made multimillion-dollar payments in payment for studies, reports or non-existent opinions, deliveries that in reality they made in exchange for obtaining contracts. officials and administrative concessions.

The investigation, initially assigned to a conservative Magistrate who immediately excused himself, fell to Marino Barbero. Known for his progressive disposition, and having been appointed Magistrate at the proposal of the PSOE, everyone expected that Barbero's investigation would conclude immediately without major consequences. They were wrong. The Magistrate, whose health was already broken, dedicated himself body and soul to the instruction of the procedure.

With little help, Barbero was accumulating evidence. He carried out an entry and search – a search – at the headquarters of the Arab Bank, searched the Bank of Spain, obtained the party's official accounting from the Court of Accounts, and finally searched the PSOE headquarters. The image of judicial independence in the most adverse circumstances can be illustrated with that great little Judge of the Supreme Court showing up in a taxi in front of the offices of the Government party and taking all the financial documentation of the electoral campaigns, before the astonished gaze of the taxi driver and the media who immediately gathered on Ferraz Street in Madrid.

A fierce campaign of harassment and demolition was unleashed against Marino Barbero. His investigation was constantly discredited by pro-government media. The PSOE barons viciously attacked the Magistrate, searching his private life, publishing that he did not pay his debts - in reality, a mortgage loan that he satisfied through a dation in payment - finally securing the socialist President of an Autonomous Community, of whose name I don't want to remember, that the Judge he wanted to participate in political life by opening and closing indictments in the same way that ETA participated by planting bombs. The Magistrate, who had resisted the attacks of the dictatorship as a professor, also resisted as a judge in democracy and continued working in silence.

Only in 1994 Barbero, who did not usually make public statements, responded to the discredit campaign unleashed against him, from an academic headquarters, surrounded by his people, students and professors, at the Autonomous University of Barcelona: Judicial independence is society's last hope to combat a corrupt and arrogant political power.

The Dictionary of the Royal Academy of Language defines the expression steep, used especially in Latin America, as an adjective that means lonely, abandoned, without company. The expression is used to define, therefore, more than someone who is alone, someone has been left alone.

In February 1995, Marino Barbero completed his investigation by requesting the Second Chamber of the Supreme Court to process the request to Congress, mandatory to proceed with the prosecution for an electoral crime of the Deputy Secretary General of the socialist party, Alfonso Guerra, as responsible for the financing illegal of the PSOE campaigns. Guerra had been Vice President of the Government between 1982 and 1991, and had had to resign due to another corruption scandal. The Criminal Court denied the request.

The judge then concluded the investigation with 39 defendants, among whom were two senior officials of the socialist party, one of them a senator and another a representative. Only then did he request protection from the General Council of the Judiciary, legally provided for in cases in which a magistrate sees judicial independence disturbed in the exercise of his functions. The Council denied him protection.

Marino Barbero, an ingrimo, resigned from the judicial career in July 1995, and returned to the University.

 

The trial of the Filesa case

The Filesa case went to trial. Illegal financing of the PSOE was proven, and the main perpetrators, including the senator and deputy who had been accused, were convicted. The Constitutional Court later ratified those convictions, and confirmed the validity of Marino Barbero's investigation. The case against the president of the Autonomous Community who had slandered the Magistrate was archived. Alfonso Guerra was never charged. The Socialist Party lost the 1996 elections.

Marino Barbero never received compensation, not even moral, for the abuses to which he was subjected, for having had to unjustly abandon his judicial career on July 31, 1995, abandoned by everyone. That day, judicial independence received a blow in Spain from which it has not recovered. An apology has never been heard from the Supreme Court or the General Council of the Judiciary. Barbero died in 2001. Except for academics, no one has since claimed his figure.

 

Barber's loneliness

How could the Justices of the Second Chamber of the Supreme Court deny their support to Barbero, even though the evidence that the Socialist Party had illegally financed their campaigns was overwhelming? How could those members who denied protection to a distinguished judge who was being virtually lynched become the highest representatives of Spanish judges? It was not an error, accident or coincidence, but a consequence of the deliberation and agreement of the two major parties, PP – which also had an open case before the Supreme Court for illegal financing, the Naseiro case, which was archived without trial - and PSOE: because they did not want an independent judiciary, and they did not choose the best members, but the most conformist.

However, a democracy is not only a democracy because of the vote, but also because of legality. It is not enough for rulers to periodically renew themselves in reasonably transparent electoral processes. Democracy is mainly because the same law is applied to everyone equally. And it is also due to the division of powers, due to its system of counterweights: when one of the powers exceeds its powers, there is another that limits it. In a rule of law, the judiciary is the control body par excellence. It has been like this since Montesquieu stated it: let power stop power.

Spain is an imperfect democracy, like so many others. We Spaniards inherited the judicial power that we have, like the rest of the State apparatus, for the benefit of inventory after a 40-year dictatorship. Like the other Francoist institutions, we reformed this one as best we could during the transition, and put it to serve in the new social and democratic State of law.

Accumulated experience has taught us that we did not do enough then, and today we pay the consequences. In most of the cases submitted to our courts, the public service of Spanish justice today functions reasonably well, resolves conflicts between ordinary citizens without much delay, and restores the legal order, better or worse. That, of course, is not news. On the contrary, unfortunately, in the few important cases in which the interests of large corporations or the most powerful individuals, politically, media or economically, are compromised, our judiciary has been demonstrating a very worrying deficit of independence and weakness.

Judicial independence is poorly understood by some judges as the prerogative to do what they see fit without being accountable to anyone, but this interpretation is difficult to sustain: as it could not be otherwise, the Constitution guarantees us the responsibility and prohibition of arbitrariness of all public powers, judges included.

Independence, in reality, is not a privilege of judges but a guarantee of citizens: it is the fundamental right of the defendant to have his case resolved by judges who, without accepting pressure or interference, submit only to the rule of law. .

Inequality is in the streets, in society; It is life itself. We can't change that. We are unequal for political, economic, gender, race, and nationality reasons. The greatness of democracy consists precisely in the fact that we have dared to organize ourselves in such a way that, before the law, we must all be treated as if we were equal; And for the miracle of equality before the law to become a reality, we have entrusted judges with the most difficult task of the rule of law: preventing society's inequality from crossing the threshold of the courts. Behind closed doors, all the same. And so that they take care of our equality, we have given the judges independence: with it they have to make our rights prevail against everyone. Independence is not a privilege of judges but a guarantee of citizens.

In recent years we have seen how bankers and builders converted the homes and mortgages of Spanish families into commercial products and then into financial products with which they have speculated on the stock markets until they burst. We have also seen how some rulers spent without rate, illicitly financed their parties - many other scandals have followed those of Filesa and Naseiro -, enriched themselves at our expense, destroyed the environment, and turned the future of our children into smoke. While this was happening, many orders and rulings from the Supreme and Constitutional Courts exonerated with novel legal interpretations, in cases with very notorious names, those allegedly responsible for some of the most serious frauds in our recent history. And in these days of pandemic, we are witnessing the tragedy of the loss of thousands of human lives because public health, deprived of essential resources, is incapable of responding as it should, while the unscrupulous profit with impunity from the urgent need for equipment and sanitary material.

Of all the pending issues of our democratic transition, perhaps the most important is that of judicial independence. Instead of always promoting the most capable to become members of the General Council of the Judiciary and from there ensuring the independence of the judges, our governments and parties have too often elected jurists of questionable prestige, who have then limited themselves. to serve the interests of those who had promoted them. The consequences are obvious.

Equality before the law and judicial independence are possibly the great chimeras of democracy, but they are ours. Marino Barbero showed us with his effort and sacrifice that they can come true. His figure needs to be vindicated, today more than ever. Not only or mainly because of his teachings, but because of his commitment, because of his example; because in times of anxiety we need moral certainties more than ever.

Women sentenced to death

On the occasion of International Women's Day, we share the presentation: "Women sentenced to death" by Professor Rosario de Vicente Martínez.

 

What to Know if a Family Member or Friend Has Been Arrested

O'Mara Law Group

A friend or close family member has been arrested—now what? What are their rights? What are your rights? What can you do to help them, especially if they struggle with an illness, disability or mental health issue?

Here, the experienced criminal defense attorneys at the O’Mara Law Group walk you through the information you’ll need to get through this difficult time.

https://www.omaralawgroup.com/what-to-know-if-family-friend-arrested/