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At present we are witnessing a renewed increase in deaths by political violence from above and below, including extrajudicial killings and social cleansing, terrorisms, and wars. With universalism (ICC) retreating, parochial altruism (in-group coherence) and xenofobia are drawing new moral boundaries between the Rich and Poor, Races, Nationalities, Cultural segments. The polarisation of income and life-chances begets its own violence to come. Groups will increasingly compete over key resouces, access to which will be scured also by weapons and aggression. With only one superpower, the world state (or empire) will make large-scale wars obsolete. Instead, there will be permanent world policing focussing on terrorist threats and the like.
At present we are witnessing a renewed increase in deaths by political violence from above and below, including extrajudicial killings and social cleansing, terrorisms, and wars. With universalism (ICC) retreating, parochial altruism (in-group coherence) and xenofobia are drawing new moral boundaries between the Rich and Poor, Races, Nationalities, Cultural segments. The polarisation of income and life-chances begets its own violence to come. Groups will increasingly compete over key resouces, access to which will be scured also by weapons and aggression. With only one superpower, the world state (or empire) will make large-scale wars obsolete. Instead, there will be permanent world policing focussing on terrorist threats and the like.


While the criminal code condemns all murder, law-in-action follows a second code.  
The consequence: an ever deeper cleavage between a kind of Swiss world of the good, richt, and beautiful people and a sad and dark world of the have-nots in terms of material wealth, education, and welfare, the new Helotes.
*Police can execute "bad guys" like [[Police killings]] Stephon Clark who can be considered to constitute a latent risk in a risky situation
*Police can execute suspected drug dealers (and users) - Philippines


The decrease of homicides over the course of history (Steven Pinker, The Better Angels of Our Nature) is an unquestionable fact.  
The Swiss world: rights for animals, too.  


From the legal perspective, the human being as such is basically a good and peace-loving citizen, but there are some individuals who for whatever reasons get out of control and have to be dealt with accordingly in order to protect the public peace, law, and order. This order is seen as something inherently peaceful and non-violent.
The Helotes world: rights reduced. With living conditions worsening in relative and absolute terms for the majority, and with no economic function for it, misery and sporadic revolt wil be as common as violent police interventions in hotspot-regions of restless helotes with their reduced rights and conditions. Superfluous, Subordinated, Dispossessed, Displaced, and Derelict: the helots, a subjugated population group that formed the main population of Laconia and Messenia, the territory controlled by Sparta. Their exact status was already disputed in antiquity: according to Critias, they were "slaves to the utmost", whereas according to Pollux, they occupied a status "between free men and slaves". Tied to the land, they primarily worked in agriculture and economically supported the Spartan citizens.
 
The Swiss paradise and the circles of inclusion. Rights for animals, too.  
 
With living conditions worsening in relative and absolute terms for the majority, and with no economic function for it, misery and sporadic revolt wil be as common as violent police interventions in hotspot-regions of restless helotes with their reduced rights and conditions.  
 
Everett C. Hughes (1948) Good People- Dirty Work
 
Superfluous, Subordinated, Dispossessed, Displaced, and Derelict: the helots, a subjugated population group that formed the main population of Laconia and Messenia, the territory controlled by Sparta. Their exact status was already disputed in antiquity: according to Critias, they were "slaves to the utmost", whereas according to Pollux, they occupied a status "between free men and slaves". Tied to the land, they primarily worked in agriculture and economically supported the Spartan citizens.


The number of helots in relation to Spartan citizens: according to Herodotus, there were seven helots for each Spartan at the time of the Battle of Plataea in 479 BC. Thus the need to keep helot population in check and preventing rebellion was one of the main concerns of the Spartans. Helots were ritually mistreated, humiliated and even slaughtered: every autumn the Spartans would declare war on the helots so they could be killed without fear of repercussion. Uprisings and attempts to improve the lot of the helots did occur, such as the Conspiracy of Cinadon, but proved unsuccessful.
The number of helots in relation to Spartan citizens: according to Herodotus, there were seven helots for each Spartan at the time of the Battle of Plataea in 479 BC. Thus the need to keep helot population in check and preventing rebellion was one of the main concerns of the Spartans. Helots were ritually mistreated, humiliated and even slaughtered: every autumn the Spartans would declare war on the helots so they could be killed without fear of repercussion. Uprisings and attempts to improve the lot of the helots did occur, such as the Conspiracy of Cinadon, but proved unsuccessful.
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The Externalisierungs-Gesellschaft.  
The Externalisierungs-Gesellschaft.  
'''11. What starts as the split between the first and second code, will tend to be justified politically and enshrined in formal law.'''
While the criminal code condemns all murder, law-in-action follows a second code.
*Police can execute "bad guys" like [[Police killings]] Stephon Clark who can be considered to constitute a latent risk in a risky situation
*Police can execute suspected drug dealers (and users) - Philippines


The moral condemnation of murder can be seen everywhere. The biblical 5th commandment - Thou Shalt Not Kill - expresses condemnation with the utmost authority. Murder is followed by the severest of all punishments. In many countries, a convicted murderer will be murdered by the State, i.e. executed. In moral philosophy, there is little regret about this. Philosopher Immanuel Kant argued that whoever kills must die (and it is a categorical duty, not a hypothetical one) and 'no possible substitute can satisfy justice. For there is no parallel between death and even the most miserable life, so that there can be no equality of crime and retribution unless the perpetrator is judicially put to death. Thomas Aquinas: Criminal offenses can be broken down into two general categories malum in se and malum prohibitum. The distinction between malum in se and malum prohibitum offenses is best characterized as follows: a malum in se offense is "naturally evil as adjudged by the sense of a civilized community," whereas a malum prohibitum offense is wrong only because a statute makes it so. Murder is, of course, a malum in se. Therefore, the reason why homicide is exceptionally bad does not lie in the fact that it is a killin alone. - While the 5th Commandment says "Thou shalt not kill" - insinuating that the very act of killing is what makes it reprehensible - this cannot be the real reason. To kill means to end the existence of a living organism. We can kill people, but also animals like cats, dogs or sheep or pigs or cattle or cangoroos, or trees or plants or any other living organism. Thou shalt not kill does not contain a qualification or restriction. If the mere act of killing were what makes murder so extremely reprehensible a behaviour, than all of the mentioned examples of killing would have to entail a similar judgment by society. But that is evidently not the case. In spite of the 5th commandment, we do not rate all killing behaviour as morally bad.
'''12. A necessary condition for the cleavage (decote) is the interplay between good people and dirty work.'''


see: [[Töten und Nicht-Töten]]
Everett C. Hughes (1948) Good People- Dirty Work


For one thing, there is the religious taboo - "Thou shalt not kill" - very strong, very clear, and quite intimidating; and then there is the legal prohibition to kill, similarly strong, clear, and intimidating, considering that the sanction for violations of this norm are the most severe ones, and in some cases it is tit for tat - whoever kills must be killed. - On the other hand, to be a human means to kill and to depend on killings. If to kill means to put an end to the existence of an organism, then we are all killers. We kill plants, like, e.g., trees, by chopping them to sell the wood and to make place for farm land, but we also kill plants by harvesting potatoes, cereals or other food-stuff. We kill animals mostly for producing food for us humans, and we kill humans for many reasons. We kill humans in self-defense and in anger, jealousy. We kill because of greed and hate, and sometimes people kill themselves. We also kill because we are told to do so, because we are members of a hierarchy, a cartel, a gang, a militia, a group of mercenaries, or regular soldiers. Add to this the killing of animals in slaughterhouses and the killing of trees and plants, and find out that the human animal is not as peaceful as it seems, but that the position on top of the food chain means to be a killer.
From the legal perspective, the human being as such is basically a good and peace-loving citizen, but there are some individuals who for whatever reasons get out of control and have to be dealt with accordingly in order to protect the public peace, law, and order. This order is seen as something inherently peaceful and non-violent.
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