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Volumn 15, Issue 2, 1996, Pages 34-43

Religion and rehabilitation

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EID: 79959768769     PISSN: 0731129X     EISSN: 19375948     Source Type: Journal    
DOI: 10.1080/0731129X.1996.9992017     Document Type: Article
Times cited : (7)

References (127)
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    • Note
    • I use the Niebuhr quote for its poetic appeal and to underscore the diminishment of religion within the correctional milieu, not as a pretext to argue a privileged position for Christianity within the religious spectrum. I will argue that religious conversion involves a transcendent dimension that cannot be encapsulated within the procedural canon of the sciences. That transcendent dimension, while religious, is by no means exclusively Christian.
  • 11
    • 79959706873 scopus 로고    scopus 로고
    • Ted Palmer calls rehabilitation growth centered intervention. Although a consistent proponent of the offendercentered goal of treatment, he seeks to locate such a goal within a framework of external controls aimed at the primary end of corrections: the increased protection of society
    • Ted Palmer calls rehabilitation growth centered intervention. Although a consistent proponent of the offendercentered goal of treatment, he seeks to locate such a goal within a framework of external controls aimed at the primary end of corrections: the increased protection of society.
  • 12
  • 13
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    • Reconsidering Rehabilitation
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    • Note
    • Perhaps the earliest advocate of the modern, secular concept of rehabilitation was Richard Vaux, for many decades the chief inspector of the Eastern State Penitentiary in Philadelphia. He fought for a penitentiary discipline in which each prisoner is treated individually, strengthened to effort for regaining lost moral and educational health; brought within the direct personal influence of reformatory or curative treatment and placed in the most accessible relation to those creative forces which in operation change the moral constitution.
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  • 36
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    • This is not meant to assume that retribution and rehabilitation must work at cross-purposes. For a view that argues the compatibility of the two concepts
    • This is not meant to assume that retribution and rehabilitation must work at cross-purposes. For a view that argues the compatibility of the two concepts
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    • Von Hirsch and Maher suggest that even were the public willing to pay for the treatment resources necessary to fulfill the requirements of the rehabilitative ethos under discussion, target programs seem to require an experimental setting and selected subgroups of offenders, carefully screened for amenability which necessarily limits the scope for rehabilitation. Palmer, his enthusiasm for rehabilitation notwithstanding, writes that as of 1990 no categories (types) of programs exist that usually. . . produce large recidivism reductions with typical, heterogeneous client samples
    • Gendreau & Ross, supra note 9, at 350. Von Hirsch and Maher suggest that even were the public willing to pay for the treatment resources necessary to fulfill the requirements of the rehabilitative ethos under discussion, target programs seem to require an experimental setting and selected subgroups of offenders, carefully screened for amenability which necessarily limits the scope for rehabilitation. Palmer, his enthusiasm for rehabilitation notwithstanding, writes that as of 1990 no categories (types) of programs exist that usually. . . produce large recidivism reductions with typical, heterogeneous client samples."
    • Gendreau1    Ross2
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    • Here I rely on the thought of Tillich and his concept of ultimate concern
    • Here I rely on the thought of Tillich and his concept of ultimate concern."
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    • Note
    • The fact is we do not have sufficient evidence to support the conventional claim that religious practice failed to reform or rehabilitate inmates in institutions where its dominance waned nearly one hundred and fifty years ago. Current scholarship, in its rebuke of the penitentiary, often conflates fiscal impropriety, sadistic treatment of inmates by staff and general institutional misdirection with the quite visible religious presence in the institutions. The claim may be true but there is not enough data to support this contention with confidence.
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