Ethical strategy for crime prevention

China 's Popular Republic
University of Public Security
International Symposium for Crime Prevention
Beijing - China
15 to 18 October 1999

Ethical strategy for crime prevention

Gustavo Korte Senior Policy Office

CENTRO TALCOTT São Paulo- Brasil

NEST
Núcleo de Estudos Superiores Transdisciplinares
São Paulo- Brasil

Summary Introduction, 4
1. Ethical strategy for crime prevention........................................ 6
1.1 - Ethical reason, 7
1.2 1.2 – Leadership, 8
1.3 - Leadership and strategy, 10
1.4 - Time, continuity and transdisciplinarity ,11
1.5 - Legal and moral authority,13
1.6 - Legal and moral order ,13
1.7 - We need love,16
1.8 - We need to respect Nature, 17
1.9 - Decency – Li, 19
1.10 - Humanity – Ren, 19
1.11 - Altruism - Shu, 20
1.12 - Fidelity - Chung, 21
1.13 - Wisdom – Chih, 21
1.14 - Sincerity – Hsin, 22
1.15 - Justice – Yi, 22
1.16 – Opportunity, 23
1.17 – Ethnology, 24
1.18 – Community, 24
1.19 - National and international, 25
1.20 - Ecology and environment, 26
1.21 - Social structures and projects, 29 2- Crime prevention as ethical reason for communities survival........ 30

3 - Meaning of ethical reason ................................................................ 31

4 - Crime is something that we can measure ........................................ 32

5 - Crime is not only connected to the written legal hypothesis ......... 34.

6 - Crime prevention: social, educational and ecological .................... 36

7 - The connections between time, ecology and delinquency .............. 41

8 - Public order: Nation, State and community ................................... 41

9 - Delinquency and criminality............................................................. 42

10 - Possibilities to measure ethical reason to prevent crime ............. 43 Conclusion ...................................................................................43

Bibliography ............................................................................... 44

Ladies and Gentlemen:

We have to transmit our best compliments to the organisers of this International Symposium for Crime Prevention.
Over the basic objectives of this meeting, they have obtained, at least, two big others. First, they have introduced us in the most ancient culture and nationality of the world. Second, because they have demonstrated how it is possible to unify minds towards a common sense: which is to be together in order to find ways to resolve one of the most aggressive problems in modern society, that is, the incidence of crime and it 's prevention.
And I will express my personal gratitude to be invited and to be with you during these days.

Introduction
When thinking about a strategy for crime prevention, we may be led to place these studies in the range of forms of thinking included in Ethics. As we have learned, Ethics is the field of knowledge that embraces virtuously the entire human relations and connections.
Crime, delinquency and injustice are ideas directly connected with human behaviour. From this point of view the determinant reasons of the human actions are always ethical reasons. Even when ethical reason provokes bad actions and the worst results.
When a crime is committed it has to be considered an ethical phenomenon, and has to be studied by ethical methods. We suppose that to observe and to prevent similar facts we are obliged to consider crime and delinquency, injustice and offence as ethical problems to be solved by ethical methods. Sometimes one feels as a pilgrim in a mystical trip, demanding help to find solutions to the problems of criminality, making the best efforts to remove fear and incertitude from the community soul. These anxious feelings are dispersing forces that act against the harmony of society. So, by these ways, we have tried to define a strategy for crime prevention, but we were partially frustrated. We observe that there isn 't one single formula for an effective solution.
We conclude that to work in ethical terms the best way is to go through the field of criminality, delinquency and injustice with the help of transdisciplinarity, especially if we discuss the methods and direct our comments to prevent those phenomena.
The offenders of the social order that is, people who act against the juridical or moral order exist and, in any circumstances, are led by ethical reasons different from those that are accepted as the best ones. Because of that we have tried to fix the basic notions for the social organisation. We observe that conceptual problems stemming of ideas like wrong or right, correct or incorrect, proper or improper, peculiar or not peculiar, just or unjust, opportune or inopportune, convenient or inconvenient, fair and unfair, lawfull or unlawful are much more complex than conceptions such as crime, delinquency, vices and virtues.
It has not been difficult, in the discursive language, with the help of transdisciplinarity, to understand what is contained in the word strategy for crime prevention.
Strategy is not a Science but seems to be an Art. We may use Science to realise some artistic work, but this artistic work will be Art and not Science. The difference between Science and Art is basically that Science is built on reason and Art is the expression of feelings. Science, Ethics, Aesthetics and Techniques are linked by arts.
We assume that strategy is the art whereby one intends to succeed by means of his/hers plans and projects. Much of strategy comes from the intuition of leaders. Strategy suggests actions and express purposes, by the use of potentialities that ones thinks are real and true. We have to associate these purposes with the firm intention, perseverance and continuity.
When we speak about purpose we have to recognise the extension of it, if it is collective or individual, communitary or social, national or international.
Usually we see purpose as the final cause, the teleological meaning of the principles that support the organisation of the State.
About this subject, using the instruments of transdisciplinarity, we did not consider the possibility to study crime and delinquency as an isolated phenomena.
Crime and delinquency are not very distinct from the idea contained in the word injustice.
Every crime is by some reason an injustice.
However, if crime and injustice are studied as isolated phenomena, they have also to be seen as the result of criminal ethical reasons.
Criminal ethical reason induces crime. Its opposite, licit ethical reason stimulates the prevention of criminality.
Within our procedures we concluded that we are not able to consider crime and injustice isolated from the whole of vices and virtues. And the judgement of crime and delinquency has to be done with the help of transdisciplinarity.
That is the same to say that community with its common sense and transdisciplinarity of knowledge has to be the judge of delicts.
To consider facts we have to observe them with the help of ethical knowledge. The facts are neutral. We fight against the bad.
That is the battle where we become judges of conveniences, opportunities and possibilities. The facts do not have to answer for our actions. We are part of the context and of our environment.
The knowledge of doing - where, when, why and what - comes through transdisciplinarity.
Along these considerations it becomes essential to understand what the communitarian common sense thinks about virtues and vices. Crime and delinquency are concepts related to what is true, love, respect to nature, justice, social order, social love, sincerity, loyalty, fidelity, humanity, altruism and wisdom.
Going through the fields of Ethics one is surprised because, in fact, we need philosophical concepts, and that human values are needed to prevent criminality.
Love, peace, true, justice, non-violence, correct practice are the social purposes of the human kind.
Therefore, to arrive to an efficient strategy for crime prevention, we need to perceive a sense of community, nationality and State that involves a communitarian, national, official and non-official policy.

1. Ethical strategy for crime prevention

As we have considered, strategy is the art by which we intend to become victorious in our plans and projects. The fundamental idea of strategy is connected to other meanings as battle, war, general, and leader.
To think that we are searching for a strategy to prevent crime is to recognise that in fact we all are in a permanent war against crime, delinquency and injustice.
And we arrive to the common point that a good general is the one which is able to conduct his army to the victory. The good leader is the one who conducts his group to realise their common purposes. Much the of strategy comes from the intuition of the leaders.
The strategy suggests actions and express purposes and social movements conducted by leaders. It is some sort of magic art that transforms potentialities into real and effective results.
The good leaders are recognised by their effective success when they realise their purposes, and are not good leaders only because they are exercising occasional or temporary leadership.
But when we approach ourselves to fix solutions referring to strategies for crime prevention we need statistics. That is to say, we need the numbers, which reveal the incidence of the phenomena, their frequency and their nature.
So, we have learned that strategy is connected to the idea of leaders with moral or legal authority. By that power they are able to conduct their communities. And this power is the result of moral values involved.
The respect of the community to its leader is possible to be recognised as a consequence of official or non-official commitments.
Observation teaches us and phylosophy justifies that strategy is a procedure to be determined by the capacity of the leaders in the territory of their jurisdiction and its results have to be considered statistically.
Than, by this way, we reach ideas that link strategy to the notion of ethical reasons.
At the same time, we were conducted to define what we consider as virtues and vices. The limits of vices, crime and delinquency are connected to the borders of virtues. Also to with what we suppose to be human good qualities. In the meantime two questions have been proposed:
- If I am not legal authority, as it is my personal situation, where is the ethical support to let me involved with strategy for crime prevention? Isn 't it of private competence of legal authorities?
The answer comes quickly.
The conception of participant forms by which non official people have conditions to interfere in democratic policies give us not only the right but the duty and responsibility to study the matter and to suggest solutions.
Historical experience shows how the economical power of capitalism acts against the particular interests of some ethnic community, society or State.
Because of that we have been conducted to think that, in some circumstances, society has to face the economical power.
When one says economical power of capitalism we ask you to consider that capitalism explores the State but it is not the State; capitalism explores the Nations, but it is not one Nation in itself.
Persons are always individuals or collectives.
Workers are all over the whole world workers.
Capitalists are capitalists.
Nations have ethnological basis.
States are always integrated by different classes, submitted to different powers, supposed to be under a common law.
We have observed that crime is not only what law defines as delinquency.
The big crimes against society, against nations or human kind are not punished. In my country only recently the crimes against Nature have been defined. In many organised States crimes against Nature are not enough relevant to become predicted by law.
I feel that as a citizen of my country I have the duty to participate in the crime prevention.
We all have responsibility over the future of the world.
These ethical reasons have inspired us to be with you, in this moment, learning how to prevent all sorts of criminality.
So, we arrived to another point of view: the ethical strategy for crime prevention has to be the best solution to realise the opportune defence of individuals, communities, nationalities and Nature.
So we have to consider the meaning of ethical reason; leadership; time; moral and legal authority; legal and moral order; opportunity; ethnology; community; national and international; ecology; social structures and projects; economical and financial purposes; individual and gang criminality; social and political crimes; vices and virtues.

The ethical phenomena have to be studied, point by point, in their relations with the subject of the research. At that moment we are trying to fix a common language through which we may find the common sense to prevent crime.

1.1 - Ethical reason
We observe some phenomenon on which the human procedure interferes - by action, connection, desire, intention, purpose - and we have tried to define the ethical nature of the fact or act, by its primordial or final cause.
We say that it has an ethical reason because the human thoughts, procedures and purposes are involved in the causal relation.
And by analogy with the knowledge that comes from Physics, Chemistry, Mathematics, Philosophy, Biological and Social Sciences, it is not difficult to understand that the relation - material or ideal - emerged from the initial and final moments of the occurrence shall be known as the reason of the phenomena.
Looking at these facts we consider the phenomenological relations as ethical reasons if they are enough to explain the human action on its context and environment.
The ethical reasons can be proper or improper, good or bad, opportune or inopportune, compatible or incompatible, convenient or inconvenient.
To give support to our strategy for crime prevention we have to analyse the ethical reasons that move ourselves.

With the support of ethical reasons, whose meanings express virtues, we will be able to start that mission. Without enough ethical reasons there is nothing to do against crime because then we will be fighting against the common sense and this is similar to fight against humanity.

1.2 - Leadership

Experience shows that the relations that define how somebody is able to become or to be supported as a leader have to be recognised as ethical reasons.

There is more than 350 definitions for the world ¨ Leadership in academic literature in English Language alone. It indicates the general confusion that prevails about the subject, as also its complexity.1 Leadership, in any way, is structured by personal characteristics. The leader is recognised among the group by the social term through which it is inspired: sport leader, military leader, religious leader, political, labour leader, etc.
Observations of a British army medical officer2, in the First World War (1914-1918) bring us some moral attitudes that he has seen in young army officers.

Young officers, hardly out of school, inspired their fellow citizens to fight against Germans both in attack and defence, knowing fully well that many among them would get killed or maimed. He was wondered how one man could exercise such decisive influence over others. In the beginning he thought that it was due to the legal authority given to officers. But later he has seen witness examples of demeaning cowardice when officers were just not able to persuade their troops to risk their lives.

Students of many universities have discovered different ethical reasons which conjunction explains why and for how much time the leadership is recognised by the social group.
We are talking about crime prevention. We consider crime as an individual action or, as we notice over the world, as a gangs action. Sometimes it has a collective purpose, though not necessarily from the community.
Fellowing the same way of thinking we might find leadership in crime and also in good actions. However, we know that legal and moral leadership, such as criminal leadership, has main common points, by which the leader conquers his moral authority over his comrades.

Leadership is the capacity to frame plans that will succeed and the faculty to persuade others to carry them out in the face of difficulties – even death3.

This definition of the Indian educational leader Sri Sai Baba has four parts:
a) The first is to deal with the capacity to plan, to program, to project; b) The second is related with the capacity to convince the group, that is, to show that the plans are possible to be realised, and its results should be good for the group;
c) The third part of the definition is to transform these plans into a common purpose, as the aim of the group or social soul;
d) Finally, the fourth: the leader has to maintain alive the belief and the social hope during the period of implementation and development of the process.
Many people consider the leader as an individual answer to social needs. So the leader can be easily studied by the utilitarianism in ethics. When ones talks about utilitarianism of knowledge he has to admit that knowledge has a function, has to be useful to determine actions and phenomena.
The utility of knowledge of atomic energy was first directed to Hiroshima and Nagasaki but, years later, has conducted human kind to the energetic power that provided help to a great part of the world, Therefore, the utility of knowledge can be directed for good or bad solutions. And what today seems to be good, tomorrow is possibly to be recognised as very bad. What seems today the best solution tomorrow can be judge the worst one4.

The utility of ethical knowledge is supported, basically, by traditions, customs and principles of each people, each nation. But even so we have observed that there are common limits that shall be discussed objectively. They are imaginary lines between good and bad actions, correct and incorrect procedures.
Our ethical proposition to study the leadership phenomenon is to consider the limits of the behaviour defined by the opposite extremes. In this way, they are theoretically easier to be recognised.
Empirical observation reduces the field of the phenomenon as most as possible, to understand the localised meaning of the leadership and its possible relation with crime prevention. We want to recognise the limits and general conditions through which leadership becomes the most important ethical phenomenon against criminality. We also ask how the criminal actions of the gangs can be prevented as a consequence of the personal characteristics of their leaders.
We have observed that, in general, the individual offender, that is to say, the one who acts alone is not a leader. Usually he is not a commander; he does not know how to command or how to exercise leadership. Generally he doesn 't have the same social purposes as his neighbours, friends and community.
Through theses consideration we have been led to define two big kinds of criminal activities: individual and gang.
All social behaviour is directed towards good or bad purposes.
Whenever we notice a gang action we also notice that the gang existis around a criminal leader.
Experience shows that the best way to destroy any group, gangs or any other model of human associations, is to identify the leader and take him out of his world.
Our observation seems to suggest that the real limits of all the group activities are lower than the personal limits of the leader when he is alone.
If there is a leader it is because he is supposed to have a stronger position – physical, moral, financial or intellectual - than his co-operators.
We see the possibility of someone assuming the leadership to prevent crime and delinquency in his community. We have to consider that this individual has to be the conjunction of social forces strong enough to be faced and victorious against the forces of the criminal association.
And we have to understand that the gangs and their power should not be greater than the community 's power.
When what is legally defined as a criminal association becomes stronger than the official one, we are facing a revolutionary process. In that case the official power is in danger. In fact it becomes under the risk to be removed, substituted or changed.
That is, of course, a political situation, not so far from our considerations in this moment. When it occurs, the written history makes heroes and leaders from who had been considered criminals. The contrary is actually a fact. All over the whole world: we see economical and social criminals becoming respectable entrepreneurs...
Political procedures may construct or destroy leaders or commanders of the communities. But moral leadership is connected to with five central actions: to be, to plan, to tell, to support hopes and to do.

The ethical strategy for crime prevention has to be based on the power of the communitary leadership and the way by which he rules the social activities and purposes.

1.3 - Leadership and strategy
To recognise the characteristics of a moral leader in his community seems to us to be the preliminary condition in preventing criminality in the community.
The history shows us that every community has some moral leader, more or less strong. He is recognised as a moral leader due to his exercise of the power of authority with wisdom. And by the way he succeeds in some previous situations or, by the way, he adopted what people think as best solutions.
We also consider the possibility that leadership can be constructed. When a leader does not emerge through natural relations, he has to be discovered. If necessary, he should be constructed with the help of the legal authority and the press contribution.

The concentration of moral and legal forces is able to build local leadership. It seems to us that to recognise, to discover or to build leadership is the first step of crime prevention in the territory of the community.
However, we suggest that leadership to be the first element to be considered. We therefore notice that time, opportunity and continuity are the next elements involved in supporting crime prevention.

1.4 - Time, continuity and transdisciplinarity

Time seems to be an artificial idea by which human being try to put numbers throughout the facts of his life.
We intend to fix days by the sunrise and nights by the moonlight.
We feel time as a companion of our movements and experiences.
But we assume that time continues its work over the land, over all the other elements, over life beeings and minerals. Time goes over the human kind and reveals the continuity of the human species.
Time is accounted by facts, experiences and phenomena. Time can help or destroy our actions.
History tells us about the time. Mentally we are supposed to live out of the time but physiologically we do live within the time.
When we talk about crime prevention we assume that time is present and is an essential element of the phenomenon. But we have to consider that time is true only in the present. The future is possible. However, such as past, future exists in our minds only as a product of our mind. An imagination of what is possible to become.
People say that one has to make previsions. Prevention is the world we are thinking about.
The prevention of crime is always an abstraction of supposed future reality. But crime prevention is not an illusion; it is not a dream far away from reality. It is possible to be realised. It exists in our potential.
Intending to establish the strategy for crime prevention the knowledge that will support our reasons is empirical. It results from what we have seen and experienced in the past. Because of that our procedure for crime prevention is always a conjunction of projections from the past and present to the future. To fix elements of the projection, we represent what we believe it is possible to occur. But the work is lost if our principles are false.
Sometimes, the work shall not be effective even when our believes are true. This may occur because there is much more than believes and previsions when we intend to formalise crime prevention.
Crime and delinquency are not more than the materialisation of potentiality along the time. When we adopt this point of view, we allways consider crime and delinquency as vice and injustice. Then, we do do consider them potential negative force acting against individuals, groups, communities or nationalities during some period.
We must give a look to the right moment to prevent crime and delinquency. We have to choose the right time to interfere against vices and injustices.
That is exactly the goal of ethical procedures to prevent criminality: we have to act before it occurs in order to have the best results.
To study crime prevention, the notions of time, continuity of action and transdisciplinarity are essential elements to be considered.
Leadership exists in both sides: good and bad, just or unjust, legal or criminal. Leaders always consider time as an essential component to their procedures, plans and purposes.
There are moments in which we are weak, without conditions to resist to the offence. There are moments when our conditions are strong enough to react and become victorious.
When we study and move ourselves to project the phenomena of criminality in figures by which we try to identify the ethical reason that causes it, we may use transdisciplinarity as an instrument of work that gives us physical, chemical, biological, psychological and social concepts.
Those notions serve our purpose and help us in the process.
The notions of impulse, force, work, energy and power, potential differences and surface tension, are very useful when we focalise on the conjunction of phenomena incident in crime and delinquency.
The physical concept of impulse is the movement provoked by action of a force over a body during an interval of time. The impulse of social movements and the forces that provoke it can be measured. The impulse generates crimes. So, observing the forces that cause the social impulses, it becomes possible to measure them and represent them in statistics.
Force is a dynamic greatness defined by direction, intensity, sense and point of appliance. It is possible to appraise forces in Dynamics. These facts convince us that it is possible to measure social forces. So we are convinced that it is possible to appraise and define quantity for ethical phenomena. We therefore believe it is possible to establish numeral rates between forces applied against crimes and criminal forces.
Work is the displacement or transformation produced by a force. Work is a result that can be measured. To each alteration in the bodies or in the state of movement there is the corresponding action of a force. These concepts serve to social sciences as so to the experimental sciences. They are also useful to prevent crime.
Energy is contained in every material. A body is a limited quantity of material. Than it is right to say that everybody is a continent of energy. Energy is always present in every mass, so, it can be transformed in mass and vice versa.
Power can be distinguished in two moments: a) power as a material force connected to potentiality containing forces or b) moral power, referred to moral authority.
Potential differences can be demonstrated when movement or energy flows from one body to the other. Related to social phenomena potential differences cause movements, actions, deformations, alterations and also development.
Surface tensions define the limits of the body. If we go to the micro observation of ourselves we can consider that our skin does not exist as it seems to be. It is always an empty space between atoms and molecules.
But our skin is recognised as a surface because of the energetic field that maintains its limits as if they were compact. Other surfaces are similar to our skin. Even the limits of social bodies, communities and nationalities should be compared to our skin surface.

With the help of Physics, Biology, Psychology, Sociology, Mathematics and other sciences, it becomes proper to study the ethical phenomena involving criminality and delinquency. Transdisciplinarity is useful. The basic concepts of all sciences serve to study criminality and to explain the ethical phenomena involved. We suggest the necessary useof transdisciplinarity for crime prevention. It includes psychological studies of time, repetition and continuity in human phenomena.

1.5 - Legal and moral authority

Usually we recognise as authority the person that has power as a command of law. That is the legal authority. But moral authority comes due to another reasons.
Moral authority occurs as a question of fact, deducted from the respect due to somebody.
To respect is a world that brings the idea of an appraisal of the person through its past, that is to say, an addition of experiences, knowledge, courage and purposes of life.
Every leadership is involved with some sort of respect. Therefore we see in our leaders ethical reasons to respect them. From that respect he assumes the moral authority by which he practices the power of leadership.
Even the leader of a gang has some sort of moral authority over his co-operators. Usually that moral authority is based on cruelty, physical forces or other conjunction of vices.

Legal and moral authorities are forces involved in the strategy for crime prevention. To be in conditions to measure and to use them according to our needs it is necessary to study them in the criminal phenomena

1.6 - Legal and moral order

In the Western World it is not difficult to understand that written law commands legal order. Our juridical tradition is based in the Roman Right: nullum crimen nulla poena sine lege. It is to say, no crime can be recognised and no punishment can be applied without previous written law. By this conception crime only exists if its definition is previously written.
We consider moral order what we have as a belief. It has been learned trough uses, practice and traditions, including intellectual or practical knowledge.
Two old moral orders came from China. Two great Chinese moral leaders have supported these orders. Their name: Lao Tsé 5and Confucius 6(K´ung Ch´iu). And more recently, a modern one, Mao Tse Tung, has changed the face of half of the word.
From Lao Tsé, living in the VI Century b.C. we receive the message to respect the nature and to have only the necessary for survival.
From Confucius, pupil of Lao Tsé, we receive the concept of several virtues, whose meanings continue to serve up to now the Chinese and also a big part of Humanity.
They both have been very great examples of moral authority, whose ideas have preserved China as the biggest nation of the earth for more than twenty-five centuries.
Lao Tsé, as Zoroaster7 in Persia, taught us to love, to respect and preserve Nature.
From Confucius we have received other lessons. Rites and rituals have constituted for him a basic class of studies by which social harmony should be established.
Also the meaning of social actions would be enough understood. These rules serve to conduct the human procedures into an order supported by concepts of social hierarchy based in moral forces. That is, the social hierarchy has not to be supported by physical or military forces but essentially by moral and reasonable principles.
From this point of view the virtues are essential to be preserved and adopted by individuals and communities.
To love, to respect the Nature, and to produce the necessary for survival; Chung – fidelity; Shu – altruism; Ren – humanity; Yi – justice; Li – decency; Chih – wisdom; Hsin – sincerity are some of the essential virtues that we have learned with the Chinese people.
The greatest message of the last twenty-five centuries says that no one of these virtues alone is enough to establish the harmonic society and the survival of human kind.
These virtues are, in our point of view, the most important support of ethical reasons for human performance. That conclusion is useful because it brings the most clear expression of our strategy, of what we intend to do, that is, to prevent crime.
We have to obey some rules to prevent crime,.and the rules have to be dictated by what we know as virtues.
Now, as we are intending to define our goal but not only to resolve our daily problems, it becomes necessary to build the social permanent protection against criminality. We have to protect our social structure.
Because of that is essential to explain the principles that will support the moral and juridical structure of our Nation8 and State9, in the present and future.
And to plan this we have to assume that the notions of love, to respect Nature, time, ecological procedures, individual believes and restorative right are conjunction of thoughts. So they to become the object of our reflections.
It is not possible to practice justice withou to respecting Nature, without loving.
It does not mean anything to talk about justice without including in this world the notions and practices of decency, humanity, altruism, fidelity, wisdom and sincerity. No one of these virtues can be left out if we want to be just and if we want to do something permanent and useful for the future. Of course one can objectively obtain temporary results with superficial and provisional solutions. They are also useful. But we are really interested in going to the bottom of the matter to realise the best solution.
Then we also have to observe that offenders of the social order, in the most cases we studied, they suppose to be virtuous in some cases, but they know that they are criminals in other ones.
Socratism, as Nietzsche has identified it10, is firmed in the conviction that:

No one desire to injure himself, hence all evil is done unwittingly. The evil man inflicts injury on himself; he would not do so, however, if he knew that evil is evil. The evil man, therefore, is only evil through error; if one free him from error one will necessarily make him good.

From this platonic point of view we consider that to be honest and faithful to the common sense of the community, each individual acts with subjectivism. To be honest and faithful he is moved by the ethical reason in which he sees the virtue. But also we have to observe, that criminality suggests subjectivism of the offender as a main road for his procedures.
Therefore, the false notions about just and unjust, true and false, good and bad, they start to be vices and criminal procedures when they occur in intellectual forms. Subjectivism in Ethics is a theory. If it becomes a fact we shall recognise it also as a vice that excludes the common sense as the real commander of our procedures among the duties to the communities. Than we have reached that what is necessary has to be dictated by the community. But it has to be done with respect to the individual rights contained in the meaning of what we call humanity.
Of course we know that many people make many mistakes. Nature grows up over the frustration of millions and millions of performances per minute.
However we have seen that in democracy the errors committed by the majority are usually much more less than the faults committed by oligarchy.
The communitary decisions may not be the best, but the risk of its failure leads to the community suffering the consequences.
The moral authority contained in the notion of just people has to show that is almost impossible for somebody to be totally virtuous. Many of us have to recognise that there are moments of our lives in which we border the limits of just and unjust procedures, of good and bad actions.

Moral authority usually helps us to maintain our just procedures.
Legal authority means for most of us enough reason not to cross the limits of the written laws.

1.7 - We need love.

We recognise love as a force. Love is the strongest natural force that induces to the preservation of the species. Than we should understand love as a natural force that acts over every being to preserve and to maintain its species alive.
To love is to be present in the future.
To love is not to die.
Artistic men and scientists so as the most humble people know that to love is to live. It is implicit that to live we are able to love. We recognise that we have a personal soul therefore we have to admit that we have a social soul.
We believe that love is a characteristic of our individual soul. To state that we have a social soul is the same as to confirm that we are able to have a social love. And, sometimes, it becomes a national love in the national soul.
If we consider a fact that individual soul is able to love, we don 't have any reason to reject that the individual soul is not able to have a social love.
We love our community, our family and our city. We love our nation, our country.
Therefore it is also possible to consider that each one has a natural love to the river in front of his community, to the mountains around his city, to the forests and plains and beaches he usually walk.
Sometimes the communitary soul is offended by the crime. Facing this fact we may consider it as a social crime, even when an individual is the offender. Many social crimes are crimes against present and future. In this case they have straight connections against plans and social purposes.
Without love we become criminals because without love we don 't respect ourselves.

We need to maintain our personal soul alive. It is a nature condition imposed for all biological beings. In the same sense, we are directed to preserve our social structure and nationality. In fact, we are interested to cultivate our social soul. To love is to give nourishment to the soul. Crime prevention is an expression of social love. To prevent crime we need love because it is the most positive force that helps to cultivate the social soul.

1.8 - We need to respect Nature

Marx11, in his Critique to Hegel 's Dialectic12 wrote:

Man is directly a natural being. As a natural being, and as a living natural being he is, on the one hand, endowed with natural powers and faculties, which exist in him as tendencies and abilities, as drives. On the other hand, as a natural, embodied, sentient, objective being he is a suffering, conditioned and limited being, like animals and plants. The objects of his drives exist outside himself as objects independent of him, yet they are objects of his needs, essential objects which are indispensable to the exercise and confirmation of his faculties...
... To be objective, natural, sentient, and at the same time to have object, nature and sense outside oneself or to be oneself object, nature and sense for a third person, is the same thing.
... A being which does not have its nature outside it self is not a natural being and does not share in the being of nature...

It seems that Marx announced, in this little amount of words something, so useful that it has been projected to our times. Many of the people recognised, as top scientists, are reflecting that the world is structured over three basic elements: the first is each of us, as we have conscience of what we are, we want, we think, we do and we dreams. Really that we recognis as I; the second basic element is Nature and the third is The Other.
Each one of us has the experience that he calls himself and in front of the mirror he says: - so am I.
Trigant Burrow,13 is his Science and Man’s Behaviour teaches:

This specialisation of function represents the dynamics of the third nervous system or the part-reaction that is outstanding in the behaviour of social man. By virtue of this cerebral modification the sensory organs of vision and hearing have combined with the motor function of the tongue and larynx in the production of verbal images or man’s symbolic activities. Through the gradual interpolation of this progressively developing social function and through the daily instruction of the infant organism in the use of speech, there has resulted the symbolic conditioning of each individual as an isolated part-entity; There was so fashioned the separate identity or persona covertly cherished by each of us as “I”, or “I myself ”.

As a result of these considerations, human conduct has come to be ruled on the basis of individual capacity in order to promote his participation and results above the others in the contet.
As we have learned from philosophers and as it has been so well expressed by Marx, the Nature is something out of us, however, we are in Nature. To respect Nature is to respect ourselves, to respect the other, indefinite others, persons or entities, which characteristics we don 't know.
To prevent crime against Human beeings is also to prevent crime against Nature and the Others.
From the Brazilian Indians, people whose traditions come from the days before the colonialism of the XVI century, we have some ideas about how to respect nature:
I dreamt. The Creator of the World appears and told me that the animals are disappearing, dying or fleeing. We have to discover a manner to increase the number of animals, to protect where they live. Because if the native people do not eat hunted animals he will not have more dreams. And only the dreams of power show us the ways we have to go14. From Fichte15 we receive the message that there is always some ethical reason to the human procedures:

There is something which I am called upon to do, simply in order it may be done; some thing to avoid doing, solely that it may be left undone. But can I act without having an end in view beyond the action itself, without directing my attention to something can be possible through my action, and only through that? Can I will without having something, which I will? No: - this would entirely contradict the nature of my mind. To every action there is united in my thought, immediately and by the laws of thought itself, a condition of things placed in futurity, to which my action is related as the efficient cause to the effect produced. But this purpose or end of my action must not be given to me for its own sake, - perhaps through some necessity of Nature - and then my course of action is determined according to this end...

What, in some way, means that I have to respect Nature because looking to its past I am also looking to its future, in which I am included.
To respect Nature is to think ecologically, is to cultivate the Planet and the human being in it.
Crime prevention has to include respect to Nature.

1.9 - Decency - Li.

Decency is what characterises the human action adapted to the circumstances, rites and rituals.
We are forced to distinguish decency from complicity.
If decency is to obey the rites and rituals of the community, sometimes it should translate some sort of complicity with the community rules.
But it is not complicity, because when we talk about complicity we are talking about criminal association.
To respect and to cultivate the community soul is not a crime, but it is a virtue.
Many times we may think that there are very humble communities and that they have to develop themselves. Many people agree whit this.
But for us, we are not sure that we have the true. May be the humblest people should have it first. And by this argument we may look the globe and we see that no people are able to assure, up to now, what or where is the true.
Than, we conclude that we have to respect the community purposes of life. And in ourselves we shall maintain alive the soul of our community, even when it seems to be primitive and humble. That is for us to be decent with our origins, to our community and to ourselves. But about decency we have more to learn.
To be decent with criminals is not to become their co-operators.
Confucius transmitted by the word - Li - decency, the idea of compatibility between the procedure, his causes, the opportunity and ways among our behaviour and the rites and rituals involved.
In the Roman Empire to be decent was to accomplish the rules of honesty. It meant to act with justice, sincerity, and loyalty. Decency doesn 't appear isolated from other virtues.

Our ethical strategy to prevent crime demands decency. To be decent and to act with decency in front of our communities are attitudes requested for crime prevention.

1.10 - Humanity - Ren.

Humanity translates Ren, with many meanings. By one side, it is human nature, in a collective sense, as the whole human kind to be respected in every individual. By other point of view it represents human virtues as clemency, goodness, mercy, in opposition to severity, cruelty, pitiless.
We think, learning it from the Chinese culture, that Ren has to be harmonic and simultaneous with justice, decency, humanity, sincerity, fidelity, altruism, love, respect to nature and wisdom.
Humanity can 't emerge from the human behaviour without being connected to the other virtues. Humanity has to be harmonic with them. Because of that humanity (ren) and decency (li) are always simultaneous with harmony. And harmony suggests music.
Chad Hansen16 trying to transmit what Confucius meant by humanity, has written:

The interpretative ability must be separate from the code, which we interpret and yet closely tied it to. Humanity is an interpretative intuition. We cannot teach ren by explicit instructions, since we have to interpret those instructions. This makes it look as if humanity must be inborn. Yet we do get better at interpretation as we learn and practice. Without this interpretative skill, the ritual code cannot function correctly. Thus humanity must be the ability to rectify names. We rectify a name when we make the right discriminations, apply it to the right setting.

Every one involved in the crime prevention has to see humanity as an essential virtue to be exercised.

1.11 - Altruism - Shu.

Altruism means the individual or collective capacity to be worried about the problems of the others; it denotes respect to other 's needs and hopes to consider the others as subject of our thoughts. Altruism is to help with the proper resources what the other needs.
Altruism isn 't to think that we have first to attempt to our hopes and essentialities, but to respect the priority due to the others.
Altruism doesn 't suggests that we have to put ourselves out of the life, but that we have to consider the others included in the same and simultaneous process, and sometimes, it means to risk ourselves. Altruism induces to heroism.
Altruism has another meaning to the Buddhists. Padmasiri de Silva17 writes;

Buddhism may be described as a consequentialist ethic embodying the ideal of ultimate happiness for individual as well as a social ethic with a utilitarian stance concerned with the material and spiritual well being of mankind. In keeping with this stance, Buddhism also has a strong altruistic component, specially embodied in the four sublime virtues of lovingkindness, compassion, sympathetic joy and equanimity.

Because of the subject of our purpose is to protect others against criminality, we have to cultivate altruism as a goal of life. Altruism is a request on the strategy for crime prevention because by altruism we will be able to captivate the partners we need into the community.

1.12 - Fidelity - Chung.

Fidelity to our purposes, to our projects, to our compromises is one of the most important virtues preached by Confucius. We have to understand fidelity to ourselves, to our ideals, to the community soul, to the social contract, to the nation and to the social purposes.
It is not to suffer fidelity but to get pleasure in it. One is happy because one feels that fidelity brings him good relations, good friends, good family. Joy and happiness are the answer that the national soul gets from its fidelity to the nation. But fidelity, as a compromise to be accomplished, is never alone. It has to be understood together with other feelings.
Fidelity is an answer to sexual love. Fidelity is also an answer to community soul, to the love we receive from our community.

Fidelity to the law, fidelity to the principles, fidelity to justice, sincerity, wisdom, humanity; fidelity to love and to Nature and loyalty to the purpose of the people are necessary elements to confirm the quality of leadership. They are essential for crime prevention.

1.13 - Wisdom - Chih.

Reading Schoppenhauer18, when he recognises relations between goodness, nobleness and intuitive knowledge, we have observed that wisdom is not what we call objectively knowledge, but wisdom suggests knowledge supported by virtues. Genuine goodness of disposition, disinterested virtue, and pure nobleness of mind, therefore, do not come from abstract knowledge; yet, they do come from knowledge. But it is a direct and intuitive knowledge that cannot be reasoned away or arrived by reasoning; a knowledge that, just because it is not abstract, cannot be communicated, but must dawn on each of us. It therefore finds its real and adequate expression not in words, but simply and solely in deeds, in conduct, in the course of man 's life.

As we have learned from the Chinese culture, wisdom is the virtue that combines many other virtues with abstract and concrete knowledge, feelings, purposes and actions. It seems to us that to be wise is to be integrated in a process of thinking, being and doing.
Wisdom is contained in the meaning of wise. To be wise is to know how to combine the virtues, the knowledge, and the information, the actions, practices and abstractions.
In The four classical books19 we can read:

The conduct of a wise man shall be compared with that one of a pilgrim: first, he has to choose by himself the way and than to march with decision.
Wisdom has to direct any action to the strategy for crime prevention.

1.14 - Sincerity - Hsin.

There is sincerity when the individual thinks and what he does corresponds to what he thinks. Sincerity is expressed in the confirmation by action and feelings what we intend to do.
We consider sincere that one who acts decently because he believes in decency.
Sincerity is to be just because one believes in justice, is to be honest because intends to express honesty, to be faithful because loves fidelity, to be wise to respect wisdom, to be loyal because loyalty is a virtue, to practice respect to human kind because one feels humanity.
Sometimes sincerity seems to be honesty. But they don 't express the same idea. They usually are together. Sincerity, as honesty, to become a virtue has to be accompanied by other virtues.
If the legal authority or the leader is not sincere when he projects crime prevention the plans would never be effective. We know that everybody demands sincerity in the purposes from their partners and co-operators.

1.15 - Justice - Yi.

- Love to God and to one 's neighbour as oneself.20
- What you do not desire, do not effect on the others.21
To love and to desire are ethical commands that insinuate what is justice. But as an essential ideal of the human kind, justice is not only expressed by these words.
Justice is a virtue that can not be isolated from the other ones.
To have justice is to have an adjustment with all the other rules of living. Intentions, hopes, facts, purposes, actions, - all theses contents have to be adjusted, adapted one to the others.
Justice is what we do when we consider the human action delimited by the borders of virtues and vices.
We are not able to recognise justice out of the whole context of virtuous procedures. In fact, justice is the goal of the law.

As ethical patterns were developing in Mesopotamia, an ethical emphasis that both differed from, and at times paralleled, Mesopotamia thought, was emerging in Egypt. At the heart of Egyptian ethic was ma 'at, a word that signified justice, balance, the norm, order, truth, what is correct and right action, all of which were established in the beginning by the gods and were presently guaranteed by the pharaoh.22

The idea of justice is connected with the idea of law and rules. Hamurabi (XX century b.C.) becomes celebrated because he has compiled and unified under a Code23 the laws of his kingdom, organising them in a systematic formulation.
The rules codified are named Code of Hamurabi. In the Louvre Museum it is possible to see a big black stone in which are engraved in cuneiform characters the 283 articles of the Code.24
There remains a historical supposition that before each pretorium of the Babylonian kingdom was located one of this big stones, which served to be consulted by whose interests were sub judice.
Hamurabi and his people knew that law has to be written and if possible engraved in stones to be respected and preserved. Temporary laws do not bring permanent forces directed to social harmony.
What is engraved in our past, and is recognised by the History as a law that prevails against time, generations and localities, is an effective social law that rules the proceedings moved by the social soul.
We are not able to talk about crime prevention without having appraised from stones or books the goal of the laws, of what people think objectively to be just or unjust, to be criminal or not.

1.16 - Opportunity

Virtues and vices are submitted to the notion of opportunity. Opportunity is the proper time to act or to do what one intends to. Sometimes what we consider vice in determined circumstance is in the opportunity only an allowed and opportune reason of pleasure.
Opportunity defines, in the same procedure, what is good or bad, correct or incorrect, just or unjust, proper or improper.
Opportune is the legal act or fact recognised as occurred in the just time, in the right moment. It has to be assumed as the act or fact most proper to answer and realise the purpose. Inopportune indicates the improper moment in which things and actions are not convenient. There are good and bad opportunities. The facts are neutral. We interpret the opportunities as convenient or not, as good or bad.

The opportunity to prevent crime by action has to be considered essential to an effective strategy.

1.17 - Ethnology

We have physical connections to our parents. We have biological connections to all our ancestors. One 's intuition suggests that we have an ethical-genetically linkage with our ethnology.
The range of knowledge informs us about many sciences that are supported by ethnological reasons. Some of scientists talk about Ethno-mathematics, Ethno-biology and Ethno-ethics.
Florestan Fernandes, Brazilian sociologist and Professor at the University of S. Paulo, who recently died, wrote:

The sociological knowledge began as knowledge based in the special systems of society. However, that type of knowledge to figure logically the social reality, should understand society as it exists in fact, accordingly with its diversity and its whole complexity.25

These words suggest us three procedures. The first one is to investigate ethnological forces that actuate to integrate or to differentiate people involved in the phenomena from the majority of the group. The second one is to maintain as necessary the global vision of the context. And the third is that to study the phenomena we have to obey a sequence of analysis-synthesis, with the help of psychology, statistics and scientific researches.
To study psychology in order to understand the conditions that act over the individual and the social context. To pay attention to statistics in order to recognise numbers in the relation, as frequency, averages and so. And to be attempt to scientifically researches involving biology, ethnology, history, anthropology, physics, chemistry and others.

If we search a general strategy for crime prevention we have to consider ethnology of the community and the ethnology of the people involved very important elements that interferes in the phenomena.

1.18 – Community

Community is not only linked to the idea of neighbourhood or vicinity. There are identified and non unidentified communities.
When we talk about politics, we recognise the community by its members, leaders, the whole people located in some special region, with almost defined limits in its territories. But we also may identify them by their ethnology, their race, their social conditions, religion or beliefs.
Community is the context where people reside, in more or less proximity. Is also recognised as community a society or body of people living in the same place, under the same laws and regulations, who have common rights and privileges or interests.
But modern history shows that the notion of community connotes not more the place but the common interests arising from societies or associations of all types: social, business, religious, governmental, scholastic, political, sporting or recreational.
To prevent crime is also necessary to consider that other forms of association occurs, because the criminal activities against the organised nations and public communities are observed starting also from private associations, sometimes, also real criminal communities.
Because of that we have to distinguish many other forms of community, as: community accounts, community debts, community funds, community antenna television, community houses, community leases, community property, community of interests, community of profits, community service etc. etc.
Crime prevention has to protect all type of community except the criminal communities. We all know that criminal communities work with international finances, funds and drugs.
And that, according to their interests, these criminal communities, much more than the little gangs, are actuating against the international order of nations, against the planetarian ecology, against the sovereign states, they are against the human real interests over the world. In the globalisation of the communication systems, of the international relations, it is not possible to prevent big crimes against the human kind without identify the criminal communities over the world.

The crime prevention to be effective includes the battle against gangs, political corruption, and dissemination of drugs, woman traffic, financial crimes, illegal traffic of kids, traffic of parts of human body and many other different forms of international delinquency.

1.19 - National and international

Observing the common sense and legal definition of nationality we see that

Nationality26 is the quality or character, which arises from the fact that a person 's belonging to a nation or state. Nationality determines the political status of the individual, especially with reference to allegiance; while domicile determines his civil status. Nationality arises either by birth or naturalisation.

There are people that see nationality only in the documents of the person. We are not talking about that characteristic when we intend to prevent crime. Of course if the person has a passport there is a previous consensus that his government will protect him.
If we try to prevent crime we have to pay attention not only to the legal documents, but also essentially to the national soul which defines the people involved, and many times, we have to consider the communitary soul of the people involved.

National and international characteristics are elements whose knowledge we suppose essential for crime prevention.

1.20 - Ecology and environment

As I was young the world ecology would sound with no meaning. Fifty years ago, we had water from the fountains and rivers. Half of Brazil was covered with tropical forests.
Thirty years ago ecology was defined as concerning with the interrelations between organisms and their environment.

As a basic approach to the conservation of natural resources and –together with several other biological sciences, such as Biochemistry, Genetics, Cytology and general Physiology – it cuts across the sciences of Zoology and Botany, and is concerned frequently with the general principles that apply to both animals and plants.27

Ecology has been one of the modern fields of Science studied by transdisciplinarity.
The ecological studies include terrestrial interrelations, freshwater interrelations, and marine interrelations. It has been studied separated into plant and animal ecology.
It has also been observed by two different starting points: auto ecology, which studies the interrelations between the individual plant or animal with its physical and biotic environments, and Synecology, the study of progressively complex interrelations of natural assemblages of organisms, such as populations and communities. There has been observed the basic requirements of animals. Ecology studies also the principle of community which includes major community, stratification, community metabolism, food web, pyramid of numbers, trophic levels, biomass, productivity and periodicity.
There are laws that rule the phenomena studied in ecology. For instance it is not difficult to understand the principle of succession, which can be observed by their aspects involving physiographic succession, biotic succession, sequence of community changes.
Ecology also studies the aspects that contribute to the principle of convergence that emerges of community maturation.
Biomes are the communities that occupy any one of the belts correlated with similarly broad climatic zones.
The biome is the largest ecological unit. And this principle shall be considered when we study human behaviour. It has to be considered when we study the crime prevention in the similarly climatic zones.
Brazilian population was about 51 million people in 1950. Now we are about 160 million. Located in a territory of 8.547.403,5 km2, Brazilian people, at that time, had not to be worried about natural resources.
Fifty years before we were not worried about garbage.
But we have now an amount of big troubles because our development and growing.
As we know ,the Flora of an area is the complex of all botanical species that we find in it. Flora is fountain of resources. By this understanding we arrive to say that each plant has its own function in the biocenose.28 Ecological scientists consider that each plant or animal has a special function in the range of living beings.
They accept as true that the Flora, farther meaning an ensemble of different species, has also a geophysical role, necessary to complete and to protect the soil. Flora helps to rule the rains and the flux of the rivers. Flora has condition to protect and to help the plantations, the herbage, the vegetable culture, and the grass.
If we go against Flora and Fauna we are also making offences to Nature. And is a sort of planetarium crime.
The human action referring to original Flora and Fauna has been remarkable in south, southeast, and northeast and centre west. In northern Brazil, as we call it Legal Amazon, the offenders against Nature came only in the last decades. Because of that we have, up to now, some large forests and natural resources preserved.
Really, they are not preserved or respected. In fact they have not been destroyed because the time has not been enough for that. But criminal actions against nature are daily object of the news. And even law exists to prevent them, as they are committed very far from the Central Power, these crimes are effectively not punished.
As many of the Brazilian people we are working to prevent crime also against Nature. We have to prevent them by laws and by actions. And for that the Federal Brazilian Government has edited in the last years many laws to protect the environment. And we consider that we are protecting Nature when we protect the most ancient culture of our native people.
Because of that 563 parts of our national territory has been constituted as Indian Lands.
Only to resume the principles adopted we can show some numbers.
But first we have to bring some previous considerations.
We have absorbed a different knowledge of the relation man/environment since 1950. It has been brought by the development of Social Sciences as specific field of knowledge.
Social Anthropology has acquired a rational moral force to direct governmental attitudes. Because of that official authorities have changed their mind and become to protect the native nations of Brazil. Covering these fundaments we have recognised for Indian people their place as human creatures, where they can live, as they want, respecting their ethnological values.
However, it remains a basic doubt about the official policy in Brazil concerning native and Indian cultures.
Do we have right to maintain them so primitive and beside of the civilisation? It is possible to find an ethical reason to put out the chance of primitive people to become civilised?
Are we committing a crime against their future when we restitute their land and we say: do live, as you want? If they want they shall have a modern school and do they have the chance to go with the future with us or is correct to maintain their primitive status?
Surrounding those problems we have to admit that for many other communities we have to respect their ethnological roots. But if we are intending to prevent crime, which will be our limit to act if the people involved have their ethnological characteristics and do crime without knowing the limits of it?
By other way, it is just and reasonable to say for somebody that his ethnological characteristics have to be preserved but only within the limits of his territory?
Trough this way we are not recognising a national territory over a political territory?
So, as we come from a big territory as Brazilian one 's, we just beg your opinion on this subject, to hear from you the best way to prevent the social crimes against nature. But, in a while, you can see how the Brazilian Indians are protected and have received an effective territory for their tribes.
And those numbers show that does not exist a fixed rate individual/hectare, that is to say, to protect Indians and its territories. Those numbers29 exemplify some of the 563 Indian territories in Brazil and its populations.

Number Named Territory Area Federal Unity of native (Indian Land) ha = hectare people ( 1ha= 10.000m2) 130 ......... Kaitiana................................ 89.682 .................. Rondonia 30 ......... Karipuna ............................. 153.530 ................. Rondonia 70 ......... Rio Mequenas ......................105.250 ................. Rondonia 1.200 ......... Uru Eu Wau Wau ............ 1.867.118 ................. Rondonia 1.208......... Alto Rio Purus ....................263.310 .................. Acre 198 ......... Kampa do Rio Evira........... 247.200 ................. Acre 57 ......... Kaxinawá da Colonia 27..... 105 .................. Acre ????? ......... Alto Rio Negro............... 8.150.000 ................. Amazonas 5.825 ......... Andirá Maran ...................... 788.528 ................. Amazonas 361 ......... Deni .................................... 998.400 ................ Amazonas 450 ......... Inauini................................ 450.000 ................ Amazonas 1.116 ......... Nhamundá/Mapuera......... 1.049.520 ................ Amazonas 400 ......... Rio Biá ............................. 1.180.200................. Amazonas 3.000 ......... Vale do Javari ................. 8.338.000 .................. Amazonas 380 ......... Waimiri- Atroari.............. 2.585.911 ................. Amazonas 6.706 ......... Yanomani ...................... 9.664.975.................. Roraima 65 ......... Bau ................................. 1.850.000 .................. Pará 1.743 ......... Kayapó ............................ 3.284.000 .................. Pará 134 ......... Rio Paru de Este ...............1.182.800.................. Pará 1.017 ......... Tumucumaque...................2.700.000 ................. Pará 470 ......... Menkragnoti..................... 4.913.000 .................. Mato Grosso 2778 ......... Parque do Xingu............... 2.642.003 .................. Mato Grosso 360 ......... Parque Aripuanã .............. 1.603.246 .................. Mato Grosso

We do not know exactly the social and ecological extension of what has been done about this matter. First, because we recognise that to use the land is destinated to a tribal community property.
And if we recognise that as the best solution for the Indians why we do not admit that is the best manner to proceed with the whole people? To protect the Indian people is not to be worried with their progress and development?
Why we don 't do that with our kids? Does it appear as the best romantic answer to anthropologists? Second, is to assume that our democratic principles do not serve to all people but only for these who are engaged with our culture and civilisation.
We have the question in our mind:

Which is the best philosophical answer for the future perspective of our people and the territories we occupy?

1.21- Social structures: some elements of demography

By the studies of Demography we may arrive to the structure of a nation. When we see the numbers that identify the socio-economic structure of the people and the dynamic changes that occur in the movements of the population we will be able to apprise, in the projections of these elements, what will happen.
In the last fifty years the Brazilian population was so located30:

Area 1950 1960 1970 1980 1991 1995 Thousands of people
8.511.000 km2 51944 70070 93139 119002 146825 152374. ...............rural 33280 32471 41106 38566 35834 32024 ..............urban 17664 37647 52108 80436 110990 120350

The growing rate of population is:

1940/1950 1950/1960 1960/1970 1970/ 1980 1980/ 1991 2,39% 2,99% 2,82% 2,48% 1,93%

Since 70 years we have had many people acting in the government interested in protection to forests, animals and native population.
The diversity of Brazilian Fauna has suggested, along many years, the false idea of indestructibility. The technical and structural development of the country, the expansion of roads, the cultures developed in the Centre West, West and North region, provoked a range of consequent and non-consequent crimes against Nature, and the destruction of animals up to the point they are extinct or near this limit.
Therefore we have about 205 animal species menaced of extinction.31
We have different sorts of crimes. They may be committed by error, by carelessness, by awkwardness, or deliberated. But many crimes occur because of our incompetence, ignorance or unlimited ambition. Even so these sorts of crimes have to be prevented by us. How to do it?
Against human being we can see a sort of usually non-intended crimes as the traffic accidents. Even so traffic accidents cause a lot of deaths. In general the traffic accidents do not involve intended criminality, that is to say, they are not characterised by deceitfulness or malicious fraud. But many times the accidents involve omission, neglect, and awkwardness. And we also have to prevent that sort of offences, because they kill and make bad what could be good.
These individual and social offences have to be prevented, and for that there are many special laws.

Victims of traffic accidents 1993 1994 1995 359.969 332.149 346.623 deaths 22.396 24.111 25.513

With these numbers we can say that the deaths occurred in traffic accidents increase 7% per year and the population, at the same period, has been increased only 1.93%.
By other side, our statistics 32 show that in 1994 we have had 32.603 people murdered, that is, 3,7% of people who die in Brazil are due of crime against person.33

2- Crime prevention is an ethical reason for community’s survival.

We go alive within our personal time of life.
But we want to live well, with some comfort, with justice in our acts and receiving justice from our social context. Is it possible? Is it just? Of course we suppose it is possible. We believe in our community, in the power of each of us connected with the social purposes and directed by them. We are not slaves of the community. We are part of it; we are able to vote, to express our intentions, our personal desires.
And by these expressions we know that we are free only when we have conscience of what we want and the right to realise it.
To have rights, means to be submitted to laws. Right comes from the law, but not only from the written law. Right comes also from moral and reason. We are able to do most of things not predicted as written laws . Then, we have to understand that the laws want prevent crime, to assure us what we call justice.
The first way for crime prevention is to have good laws.
History suggests that by law were constituted and maintained the strongest great communities from Greece. Solon, from Athens and Licurgo from Esparta has done there best and has preserved by their legal work what the physical forces let destroyed.

Just because of good laws the crime prevention is a very important reason to the community’s survival. But we know, and because of that we are here: even good laws do not prevent crime. And we have to study the ethical reason to proceed.

3 - Meaning of ethical reason

Questions of how one ought to live in shaping ones own character engaged in the studies of Ethics.
Referred to crime prevention Ethical theory has two concerns.
First, it tends to focus on internecine warfare between utilitarianism and deontology. Second, it often abandons ethical theory altogether.
So, the meaning of ethical reason has two senses. First, that ethical reason is the only reason that gives us the best solution to face the immediate problem (utilitarianism). Second, ethical reason is the only one can be applied because of the virtues it contains (deontology). By that meaning, the theory of virtue, in Ethics, tries to describe types of character, which might be admired.
Questions referred to personal character of a leader or the social character of the community occupy a central place in ethical purposes for crime prevention. Those who wish for a return of previous standards of communities, after the effects of the industrial expansion, are not returning to real patterns of society but to ancient books and newspapers.
We don’t need to teach Philosophy to the leaderships and communities. They have in their ethnology, culture and knowledge, enough ethical reasons to react against crime.

Our goal is to learn how to explore the amount of experience and virtues the leaderships have. We have to learn how to excite the leadership of the community to react effectively against crime. That is the meaning of our ethical reason to proceed.

4 - Crime is something that we can measure

Our statistics accuses that in 1995 from 887594 deaths caused by various reasons, 32603 resulted of crimes against persons. From city-state of São Paulo, our town, which projected population of the metropolitan area is actually about 14,5 million people; we have the most recent numbers34:

São Paulo – Capital ( ca. 9.500.000 inhabit)

Occurrence
Registered 1994 1995 1996 1997 1998

Robbery 52003 54518 63844 76837 96247
Vehicle robbery 23855 21924 29251 29797 38099
Robbery suited by death ......... 246 244 241 202 260
Simple Theft 84135 70052 70504 86264 96932
Vehicle Theft 51207 46182 54441 45788 52349
Qualifyed Theft35 21709 19490 15622 12891 12758
Stellionate 10265 10654 10721 12260 14876

São Paulo - Macro Region (ca. 5,5 million inhab.)

Occurrence
Registered 1994 1995 1996 1997 1998

Robbery 19662 19459 23607 29679 36955
Vehicle robbery 7813 8081 11663 14972 21488
Robbery suited by death 90 75 149 105 120
Simple Theft 27521 24535 24513 27373 31399
Vehicle Theft 15513 12749 15374 15670 19663
Qualifyed Theft 11262 8662 8902 8461 10929
Stellionate 5769 5838 5906 6460 6626

State of São Paulo – ca. 29 million inhab.

Informations referring to the period January-March

Inhabitants ca. 9.500.000 ca.5.500.000 ca. 14.000.000 ca. 29.000.000
Type of crime Year Capital Peripheral Zone Upcountry Total
Homicide intended 1999 1359 899 998 3256 1998 1227 870 942 3039
Homicide not intended 1999 199 210 729 1138 1998 240 195 747 1182
Homicide attempt 1999 636 585 1282 2503 1998 626 561 1401 2588
Robbery 1999 26341 10910 15109 52360 1998 22741 8111 12727 43579
Robbery suited by death 1999 88 30 55 173 1998 51 24 42 117
Vehicle robbery ( violent) 1999 12219 7336 4007 23562 1998 7903 4309 3061 15273
Vehicle theft (non violent) 1999 14371 5882 8014 28267 1998 12291 4413 6763 23467
Theft 1999 28685 11674 58600 98959 1998 25487 8603 55744 89834
Drugg traffic 1999 569 155 1660 2384 1998 656 236 1561 2453

Those numbers suggest that the organised crime, especially about vehicle (theft and robbery) constitute a fantastic industry, which the community has not being capable to resist and to prevent.
The Brazilian Insurance Companies have the map of all the local where the vehicle are transformed or dismounted, but even so they don’t obtain the positive result for crime prevention. There are of course many people involved, including legal authorities and the profits of the insurance companies are very high because they have much more clients interested to make insurance of their vehicles.
The big amount of theft vehicles is the cheapest advertising for insurance companies, who get, per annum, about 10% of the value of each insured vehicle!
In one word: the crime prevention of vehicle only interests the victims, and they are not organised to face that sort of crime.
But other Brazilian statistics show a worst landscape. Let us see it.

The fellowing numbers are specific of São Paulo State.
Period: month: may 99 and accumulated in the year 199936
Month =M Accumulated=Ac

Registered occurrence Resolvced Policy Inquires Known Unknown Total crimes Iniciated Concluded M Ac M Ac M Ac M Ac M Ac M Ac
Homicide intended 37 213 414 1999 451 2212 55 189 269 1413 312 1500
Homicide not intended 88 293 36 102 124 395 0 1 104 393 85 408
Homicide attempt 66 338 145 731 211 1069 15 69 198 988 161 873

The lesson we receive from that statistic says that the number of crimes effective resolved and the punishment for the offenders is not significant.
Therefore we may conclude that less than 5% of the offenders are identified and, as we see from the numbers of people that are put in jail, less than 2% of the offenders have an effective punishment.
In 1976 I went to the III International Symposium on Criminology in São Paulo
The paper37 presented by high qualified doctors, informs that three sets of findings show the relationship between chronic Cannabis taking and crime, are reported: opinions concerning such relationship, incidence of recorded offences by takers and controls, and personality characteristics thought to be facilitating criminal behaviour. The findings were obtained as part of a comprehensive project for the study of chronic cannabis consumption in Egypt, concentrating on 850 takers and 839 controls who were all prison inmates; and 204 users and 115 controls who were all ordinary free citizens.

A number of standardised questions with established reliabilities were administered to the subjects. More controls than takers expressed the opinion that takers had criminal tendencies and that they actually committed offences more than no-takers. Controls as well as takers underlined bribery, forgery, dealing in shady business and rape as the offences most frequently committed by users. Prison inmates as well as non-prisoner subjects gave the same profile of responses. And within users we found no significance differences between those who took opium over and above cannabis and those who did not. Among 553 takers and 458 controls, all prison inmates, significantly more controls than takers were found to have criminal records previous to their arrests.

The measure of criminality that we are suggesting leads us to give to the leader and to the authorities, as so as to the community members, enough elements of statistics and information. From this starting point they will be able to recognise the necessary numbers and demands involved with the crime prevention in their community.

5 - Crime is not only connected to the written legal hypothesis.
C. L. Ten38 asks:
The criminal law prohibits certain forms of conduct such as murder, assault, rape and burglary. Offenders are liable to be punished, often with imprisonment. What justifies the punishment? Punishment is a deprivation, taking away from offenders what they value – their freedom, or some of their money when they are fined. We are normally not justified in depriving people of these things. Even if we are justified in punishing convicted offenders, there are limits to the extent of the punishment. If a petty thief were sentenced to ten-years´ imprisonment , this would be considered excessive. On the other hand, if a cold –blooded murderer were released after only one week in jail, this would be condemned as excessively lenient punishment. But how do we determine the appropriate amount of punishment for various offenders?

The written legal hypothesis of criminal action are not, as we supposed, to be put away but, in fact, our life experience suggests that deprivation of freedom is not the best way to punish any offenders.
In Brazil we have learned that prison has not the characteristic of a school to re-educate offenders. On the contrary, prison becomes a centre of criminal activities, worse than any other.
The different theories of punishment do not explain why some crimes are worst than others. They are not worried about the origin of crime. They do not tell us why crime is committed. We know from history that those are two different basic theories of punishment.
The utilitarian theory justifies punishment by imprisonment solely in terms of its social and personal good consequences. That is to say, society is free from new offences by the same offender, and the offender has time to become adjusted to social requirements.
The retributive theory supports that punishment justified because the offender has voluntarily committed a wrong act.

Wrongdoers deserve to suffer for what they have done, whether or not the suffering produces any good consequence.39

Pedro Scuro Neto40, suggests that it is absolutely insufficient the intervention of the Justice Courts prevailing in Western World. On support of that he shows some statistical numbers that convince. They referred to United States of America,41 and are almost in the same rate as in Brazil. Violent crimes

3.215.000 Total offences
1. 855.000 Registered offenses 827.000 Police inprisonment 168.000 Condemnation 136.500 Condemned to prison Due to that we can say that there is no social protection with the system of justice we have. In fact, it doesn’t supply our needs and we have to think about others forms for crime prevention.
Winston Churchill said that democracy is the worst system of government, except for all others.
Democracy depends upon the voice of people.
The most accurate voice of people comes from the community.
We just see, showed by statistics, that the big solutions like institutional purposes to punish and to prevent criminality don’t answer to our needs.
Than, we have to stop and to reflect over the situation.
Our suggestion is to give back to the community the responsibility to resolve the problem.
That is to say, the State Order has to make police interventions only when the criminal forces are superior to that of the community. Some social structural theory consider the manner in which criminal law is enforced and is primarily concerned with the explanation of Juvenile Delinquency and the commission of status offences. By that thinking acts are considered to be criminal if a juvenile commits them are not considered criminal if committed by an adult.

Running away, for example, is a status offence. Enforcement of the punishment for a status offence, it was found, could lead to a juvenile 's committing further and more serious offences.42

And leaderships of the community have to be involved and supposed to judge the criminal procedures, commanding the battle against crime.
It implies to take off from the Judicial System the power it has gained by juridical tradition and to give it back to the community.
Traditional forms to protect society against crime do not function at our times.
We have to start from a new point of view, with the focus not only in the relation crime-punishment and utilitarian or retributive justice.
We have to think supported by other principle, that is, to restore what has been destroyed or attacked by offenders.
That is to say that victim, community, legal authorities and offenders have to be together in restore what is affected by the offence.

We have to understand that in our civilisation the idea of crime is not only connected to the written legal hypothesis. Written law doesn 't direct us to just punishment or retribution of justice. And social justice has much in common with the meaning of modern forms of punishment.

6 - Crime prevention: social, educational and ecological.
The several contemporary schools of criminological theory share a common goal: the search for the causes of criminal behaviour in the hope that this information can be transformed into policies that will be effective in handling or even eliminating crime.
The criminologists concerned with humanising the highly arbitrary systems of criminal punishment, Cesare BECCARIA and Jeremy BENTHAM, both emphasised the effect of punishment on potential criminals.
Gennaro Vito43 resume the historical facts:

The theory evolved by the classical school posits the existence of a rational humanity that possesses free will and whose primary motivation is to maximise pleasure and minimise pain. Classical theorists reasoned that if a rational person knows that a particular, painful punishment will almost certainly follow the commission of a particular crime, he or she will not commit the crime. This line of thought led to the attempt to establish elaborate categorical systems in which each crime had its punishment equivalent ("let the punishment fit the crime") and which prefigured the fixed-term sentences that are increasingly being imposed today. In addition, the classical belief that everyone has the capacity to make rational choices still influences the field of criminology.

Responding to the evolutionary theories of Charles Darwin, Lombroso in the late 19th century embarked on a detailed physiological study of convicts in order to determine if criminal behaviour was biologically determined.
Lombroso found that his convicts possessed certain physical characteristics to a greater degree then the general population. But he was later refuted by other criminologists. However, his use of the scientific method and his emphasis on the multiple environmental causes of crime had a great impact on criminology and the development of the ideal of rehabilitation.
That biological approach is used today in such studies as the link between learning disabilities and crime, and the relationship between diet and assaultive behaviour.
Vito44 continues:

Twentieth-century criminologists have been profoundly influenced by the work of such sociologists as Dürkheim; by the psychological theories of Sigmund Freud and his followers; and by the case-study approach inspired by Freud and first used by criminologists in the 1920s in work on juvenile delinquency, where possible environmental and genetic causes of criminal behaviour were examined.45

Edwin H. Sutherland, circa 1930, propounded the theory of differential association, which attributed the genesis of criminality to the social environment of the offender. Sutherland believed that criminal behaviour is learned behaviour and those persons who live in a social milieu that contains more criminals than law-abiding citizens are likely to become criminals themselves.
Sutherland arrives to the conclusion that some transformation of the social structure is necessary in order to eliminate what they believe to be the root causes of crime.
Marxist school of criminology believes that the ruling classes designate certain types of behaviour as criminal in an attempt to secure and maintain the capitalist system. Thus the criminal justice system is, by this point of view, directed to maintain the status quo by suppressing the proletariat. This school also calls for change in the social structure in order to eliminate crime.
We have seen many changes in respect of crime prevention.
One thinks law is enough, others think that increasing the punishment will assist a deterrent of crime. But facts do not show the expected results.

The theoretical justifications for these changes emphasise the principles of retribution and deterrence in the punishments meted out to criminals. Retributionists assert those punishment functions as an expression of the desire of citizens to maintain social order and as a demonstration of social disapproval of criminal acts. They believe that swift and certain punishment prevents criminal behaviour by warning potential offenders of the likely consequences of crime and by persuading the punished criminal not to repeat the crime.46

The doctrine of incapacitation holds that it is not possible to rehabilitate criminals. By that theory offenders should be incarcerated as long as possible. It is known that repeat offenders (recidivists) commit the greatest amount of serious crime. So, as much an offender rests in prison, it should also reduce the crime rate.
The facts conduct to assume that there is a fixed supply of criminals. If the authority observers pay attention on recidivists for long periods, is not wrong to assume that the disease of crime will disappear, or at least grow at a slower rate.

Incapacitation and deterrence theories support the adoption of habitual offender laws, whereby persons who are convicted of a serious offence for a second or third time receive a harsher penalty than first offenders. Deterrence is the basis for laws like California 's "use a gun, go to prison" legislation, under which offenders convicted of a felony while using a firearm automatically draw a prison term.47

We have to agree with statistics that is increasingly obvious that there are no easy solutions to the problem of crime.
We assume that crime prevention has to be effective if we have the help of social, educational and ecological proceedings.
In the big demographic centre as we live in São Paulo, we do not see the community life that is exists in the little towns.
It seems for us that in such a great demographic concentration the school is yet the last kernel where it subsists the shadow of a real community. To prevent crime we have to work in the school level.
But we have a legal structure to protect us against crime. Why not to go to policemen to ask for their help?

The police are government agents charged with maintaining order and protecting persons from unlawful acts. In most modern democratic nations the police provide a variety of services to the public, including: law enforcement (the detection of crime and the apprehension and arrest of criminals), the prevention of crime (preventive patrol), and the maintenance of order (resolution of disputes, among other tasks). In the United States (and elsewhere) the police are the largest and most visible component of the Criminal Justice system.48

Most of societies have had some kind of law-enforcement agency.
As it happens today,

... By the mid-19th century the police system could no longer control the crime and disorder that had begun to appear in the cities. In Boston, New York, and other large cities, riots occurred regularly and crime appeared to be increasing. 49

As a result of our security needs it is obvious that the community has to search new solutions for our modern problems.
New police forces were established in the mid 19-th century to prevent crime

These new police differed from the old in that the new officers worked both day and night, wore uniforms, carried firearms, and patrolled the streets in an attempt to prevent crime and maintain order.

It seems that inefficiency and corruption dominated police work from that time up today.
Since the 1964, in Brazil, a campaign to "professionalise" the police began to emerge. The requires conduct to professionalism and then came demands for better selection of police officers, centralisation of commands, more technology for aiding crime prevention, and the elimination of politics from policing.
These reforms slowly occurred in Brazil in the last 40 years. But they show that they have not been enough to derrent criminality.
As we have learned,

... In U.S. Municipal police departments constitute the largest number of police agencies in the country. Nearly three-quarters of all of the 650,000 full-time police employees work for municipal agencies.
There is an enormous variety of municipal policing because of the wide range in city types, in demands for police service, and in priorities of individual departments.50

Uchida says that the

U.S. police system differs substantially from those of other democratic nations. In European countries, Canada, and Japan police forces are highly centralised. Great Britain, for example, with a population of approximately 46 million people (about one-fifth that of the United States), has a total of 39 law enforcement agencies (compared to some 20,000 in the United States). The London Metropolitan Police Department, with its headquarters at SCOTLAND YARD, is the largest agency in the country.

But even so the numbers published by Scuro Neto51 show that also in U.S. the system of justice has to be object of new reflections, because it doesn’t fulfil what community has expected from it.

In France and Italy national police forces exist to enforce the law and maintain order. In France, two police forces exist: the Police Nationale (formerly the Surete Nationale) and the Gendarmerie Nationale. The Police Nationale is responsible for law enforcement in cities with a population of 10,000 or more. The Gendarmerie shares the dual task of policing the military as well as civilians in towns with less than 10,000 inhabitants.52

The United States is a member of the International Criminal Police Organisation (INTERPOL). Brazil also is a member of INTERPOL.
Interpol, as we know, exchanges information among its police members about criminals who operate in more than one country, whose crimes affect other countries, or who have fled from one country to another to escape prosecution.
U.S. Police operations involve the actual work of law-enforcement agencies as they pursue offenders and prevent crimes.

The range of police activities is quite broad. It includes areas of patrol, detective work, traffic control, vice, crime prevention, and special tactical forces. Patrol is often called the backbone of police work.
The patrol function has three basic components: answering calls for assistance, maintaining a police presence, and probing suspicious circumstances. The object of the patrol function is to disperse the police in ways that will eliminate or reduce the opportunities for lawbreaking and to increase the likelihood that a criminal will be caught while committing a crime or soon thereafter.53

The detective’s functions are primarily concerned with law-enforcement activities after a crime has been reported. They have an investigative function, relying on criminal-history files, laboratory technicians, and forensic scientists for help in apprehending criminals. Detective work is viewed as more prestigious than patrol work because pay is higher, hours are more flexible, cases are more interesting, and supervision is more permissive.
We know that Americans have specialised operations units. They are set up to deal with particular types of problems as traffic, vice, juvenile. Special weapons and tactics (SWAT) units are often created in larger departments to deal with such problems.
The traffic control function includes accident investigation, traffic direction, and enforcement. These overlap with the broader goal of public safety and accident prevention.

Enforcement of laws against vice - prostitution, gambling, and narcotics - is the area that involves undercover work and informers. Juvenile divisions work on processing youth arrests, prepare and present court cases in which a juvenile is involved, and often divert juvenile offenders out of the criminal justice system. The special weapons and tactics (SWAT) units are trained in marksmanship and equipped with shotguns, sniping rifles, automatic weapons, climbing gear, and other specialised equipment useful in dealing with snipers, barricaded persons, or hostage-takers.54

We believe that we to restore the community sense lost by demographic explosion.
We believe that the result of this work will be given by emergent leadership against criminality in their most natural birth, that is in the young people.

We believe that crime prevention will succeed with the conjunction of social forces - including youth, community leadership and police – only if they are guided by virtuous behaviour.

7 - The connections between time, ecology and delinquency.

As we have seen crime prevention has to be supported by common actions involving society, legal and moral authorities, leadership, opportunity, education, communitary organisation and virtues;
Referring to time is to say, time to study crime, to reassume values, to restore communitary soul, to reflect about the legal system that is becoming insufficient to give us enough security to survive out of anxious expectancy. We need time to respect our communitary system of life, and to be convinced that virtues are old values, but still useful for the next generations.
Referring to ecology we may say that we have to respect Nature, as we have to respect our self-nature as human being. To respect Nature means to love our community, our nation, our country, our see, our mountains, our flowers, our birds and every sort of animals.
Referring to delinquency we have to learn the pleasure and joy in the virtues and to acquire the knowledge of the bad consequences and damages resulting from delinquency.

8 - Public order: Nation, State and community.

A good example of community working against crime, is the American Association of Retired Persons (AARP), founded in 1958, with headquarters in Washington, D.C., strives to improve all aspects of living for older persons.
Eligible for membership is anyone 50 years of age or older, retired or not.
The AARP lobbies for political goals and sponsors community-service programs like crime prevention.
It provides pharmacy services and a health-, auto-, and household-insurance program and offers discounts on various other services. In 1982 the National Retired Teachers Association became a division of the AARP
The federative elements in Brazil are named states. We have the organised state under the federal law, but every state has its own constitution, which has to be compatible with the federal constitution.
The state police department investigates the common crimes.
The federal crimes since 1964 are investigated by the Federal Police and are judged by the Federal Justice.
That administrative division has not made the police- state or federal – more efficient than before.
It means that if we do not go directly to the point, that is to say, to call the community to work together with legal authorities we will not make the goal we intend in crime prevention.

We believe that National soul existing inall level of official organisation and community is essential to prevent crime. If they don’t work accomplished and together, we will not be able to prevent crime.

9 - Delinquency and criminality.

Enforcement of the law created crime rather than prevented it.
What we call as Juvenile delinquency is lawbreaking by non-adult persons. It includes crimes as murder or robbery. Also some offences, such as truancy or certain sexual acts, that are illegal only when committed by juveniles.
The definition of juvenile varies from nation to nation, sometime from state to state. Usually the term refers to someone under 18 years of age. Delinquency is a major social problem.

Between 1960 and 1978 the number of juvenile court cases rose 166 percent in the United States, and the rate continues to rise, with juveniles accounting for nearly 40 percent of those arrested for serious crimes in 1988.55

As supported by Marxist school of criminology, USA delinquents are likely to come from a background of poverty, to belong to a racial or ethnic group that experience discrimination, and to live in an urban area. They are more often male than female, although females are committing violent crime in greater number than in the past. Drugs and gang activity has worsened the situation, as has the influx of new immigrant groups into major urban areas.56

There are many causes of delinquency. Some of the scientists who study juvenile delinquency suggest as theory that those children from the poorest part of society lack opportunities to develop in socially acceptable ways and turn to delinquency as a substitute. Another scientists give support to the theory that delinquency is learned behaviour, acquired by associating with people who have little respect for the law. A third theory explains that juveniles who are caught and labelled delinquent by the authorities are likely to continue to break the law because that label makes it harder for them to be law-abiding.
There are many other explanations that make reference to stress biological or psychological causes.

10 - Possibilities to measure ethical reason to prevent crime: restorative right.

Suggested by the legal authorities we know that the legal order has created over the world in many countries, the Juvenile Justice. So is also in Brazil.

If the judge feels that the case is serious enough, the offender may be sentenced to a correctional institution. Juvenile correctional institutions usually offer work training and try to instil a sense of social responsibility.57

To judge is to measure crime and to give the just punishment for it. Punishment seems to be the social price of crime.
We have to change that notion. Punishment has to be what the community, the victim, the offender and the legal authorities consider necessary to restore the situation before the offence.
It has not to be what law says, but what the common sense, supported by law, judge convenient. We have to develop a new concept of right. The restorative right wait philosophers, criminologists, lawyers, people of all professions and activities, to declare what we expect from justice, society and Legal State.
Before the law, respecting it as a big black stone in front of our minds, we have to work as common citizen, trying to have peace, social order and security not from the legal authority but from the social purposes of the community.
We respect the legal order. But it is demonstrating to be insufficient to maintain the social order. We respect the meaning of justice. But the practice of laws is not justice. We respect the legal authority. But legal authorities are the more frequent victims of corruption.
If we, communitary people, do not get back the popular control of legal authorities, we will be governed by corruption. It is the experience we are learning with capitalistic expressions of legal order.
Measuring ethical reason to prevent crime is the same as to measure our political forces to restore the communitary system of control of people by ethical reasons.
We know that police departments often employ special officers who handle many juvenile cases informally, without making arrests. Once arrested, a juvenile normally appears before a juvenile court. Because juvenile courts have been traditionally less concerned with legal guilt or innocence than with helping the offender, they have been more informal than adult criminal courts. The court may assign a probation officer, which tries to provide guidance for the young offender and to encourage more acceptable social behaviour.58

Conclusion

We believe that the community has to be the court. Now, when we talk about youth, we are talking about our children, that is to say, the continuity of our community.
As Nature teaches, the mother becomes able to take care of her child as soon as it comes to life. So the community has to be able to take care of its youth and children, even when they intend to act against the community purposes.
The justice we propose is supported by the restorative right, which demands a new reflection of the Law and the legal order.
We suppose that if we act trough the community action, we will restore the community soul. If we do it, the national soul will emerge, pure, sincerely, crying for a new model of legal order, of justice, of harmony.
Justice is for us, the most single purpose to realise the aim of crime prevention.
We will restore our community to have the individual soul inspiring love, personal love, social love, country love, and national love.
Love to us; love to Nature and love to others.

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