By D. Leonardsen
Criminologists have despaired that modernization and crime are inseparable, yet Japan has lengthy been noticeable as an exception to the rule of thumb. during this booklet, the writer unearths that whereas it continues to be the case that crime aid could come at a few price to person autonomy, the "West" can examine from Japan to lessen the social damage of an excessive amount of freedom. rather than never-ending crime prevention courses via "social engineering," coverage makers might pay extra realization to sociological insights bearing on accountability, tasks and collective identities.
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Additional info for Japan as a Low-Crime Nation
It is also important to mention that what the authors above celebrate as civilizing hallmarks in Japanese society, others – especially since the early 1990s – will describe as naïve and utopian voluntarism. McGregor (1996) is contemptuous of the Japanese distinctive brand of ‘victimless capitalism’ (p. 36), while Katz (1998) argues that ‘those who would sacrifice efficiency for job security will eventually end up with neither’ (p. 58). Lincoln (1998) criticizes Japan’s financial mess by describing it as a kind of inverted Darwinian economy run by the principle of the survival of the weakest.
Time for our children, partners and friends, quality time, and time just to be, is the basic condition for social harmony in the reproductive sphere. To the extent that continuous change is essential for a well-functioning market economy, social stability is comparably important in the sociocultural system. Furthermore, one can like Hirsch (1976) argue that there is a ‘conflict between traditional morality, with its stress on duty and social obligation and individual maximization of consumption as a goal in itself’ (p.
But that does not mean that we cross-culturally will have the same material reality included in our definitional determination. On the contrary, we will most probably mix together oranges and apples, cars and trams. This, of course, also goes for our discussion of crime. Accordingly, we have to conclude that crime is an emic concept. Let me illustrate in more detail what this means in our case. In general I support Ben-Yehuda (1992) when he argues that, ‘processes of devianization and criminalization take place within cultures, and must be interpreted by taking into account the very nature of these cultures.