Aristotle, Teleology, & The Death Term Paper

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And surely there is some horrible person who has committed
countless violent and despicable acts and we need to punish him or her for
doing so. The first model presented her takes this view of capital
punishment. However, if evaluating capital punishment from the second
model, and that is that a living being is killed, there is justification.
In the first model, which is inaccurate in making the assumption that
capital punishment is ethical, false notions are applied to the model.
There are no guarantees that killing equal will prevent further killing.
If considering the causality according to the four forms of teleology the
logic of capital punishment is completely backwards, completely lacking,
and all arguments in favor of capital punishment are based upon notions
that we impose, but that do not actually exist in nature. Rather, capital
punishment must be understood for what it really is, and that is the
killing of a living person. A person committing a crime has no
relationship to the fact that the person will be killed.

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Bronze being
mined does not mean it will become a statue. We assign value to the bronze
to turn it into a statue, just like we assign our intentions to kill a
person as punishment to something that is really just killing somebody.
The death penalty is unethical therefore because it assumes things to be
true that are not necessarily true. It is wrong to make false assumptions
in regards to something so powerful as the death penalty, and thus the
death penalty should be reconsidered. Aristotle's logic is genius and
powerful and shows things for what they really are. Capital punishment is
just killing and making a statue is just making a statue. Nobody is
necessarily being honored by a statue, just like nobody is necessarily
being punished by capital punishment. The forms of cause help to elicit
new realities to things we thought we understood.

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