The emergence of COVID-19 has led to numerous controversies over COVID-related knowledge and policy. To counter the perceived threat from doctors and scientists who challenge the official position of governmental and intergovernmental health authorities, some supporters of this orthodoxy have moved to censor those who promote dissenting views. The aim of the present study is to explore the experiences and responses of highly accomplished doctors and research scientists from different countries who have been targets of suppression and/or censorship following their publications and statements in relation to COVID-19 that challenge official views. Our findings point to the central role played by media organizations, and especially by information technology companies, in attempting to stifle debate over COVID-19 policy and measures. In the effort to silence alternative voices, widespread use was made not only of censorship, but of tactics of suppression that damaged the reputations and careers of dissenting doctors and scientists, regardless of their academic or medical status and regardless of their stature prior to expressing a contrary position. In place of open and fair discussion, censorship and suppression of scientific dissent has deleterious and far-reaching implications for medicine, science, and public health.

The discourse regarding offender rehabilitation has been criticized by various scholars who have claimed that reducing negative causes and managing risk will not automatically prompt positive human development and elements that are associated with desistance. Positive criminology is an innovative concept that challenges the common preoccupation with negative elements, by placing emphasis on human encounters and forces of inclusion that are experienced positively by target individuals and that can promote crime desistance. However, as the concept is relatively new, there are still no guiding principles for the practice of positive criminology that could direct research and the criminal justice system. This article attempts to fill that gap by providing principles that could be practiced by criminal justice personnel and examples of different interventions that reflect positive criminology. The article also provides ideological explanations for adopting the concept of positive criminology in practice.

Positive criminology is a new term for a perspective associated with theories and models that relate to socially inclusive, positively experienced influences that assist individuals in desisting or refraining from criminal and deviant behavior. A qualitative phenomenological study of prisoners who were in recovery from substance dependency and who participated in a Vipassana course in a rehabilitative prison introduces features of positive criminology. A total of 22 male prisoners participated in a 10-day Vipassana course run by volunteers in prison. Deep interviews were conducted with participants before, immediately after, and 3 to 4 months after the course. The findings describe components of positive criminology that had meaningful impact on the prisoners in rehabilitation: perceived goodness, positive relationship with the prison staff, positive social atmosphere, and overcoming an ordeal. Implications for practice and further research are outlined.

Throughout the ages and in most cultures, spiritual and religious thinking have dealt extensively with offending (person against person and person against the Divine), the response to offending, and rehabilitation of offenders. Although modern criminology has generally overlooked that body of knowledge and experience, the study of spirituality and its relation to criminology is currently growing. Frequently, though, it is conducted from the secular scientific perspective, thus reducing spiritual knowledge into what is already known. Our aim here is to present a complementary perspective; that is, spiritual criminology that emerges from the spiritual perspective. Following a description of the state-of-the-art in criminological research concerning spirituality and its impact upon individuals, we focus on Jewish criminology as an illustrative case study, and present a spiritual Jewish view on good and evil, including factors that lead to criminality, the issue of free choice, the aim of punishment and societal response, crime desistance, rehabilitation, and prevention. The proposed establishment of spiritual criminology can be further developed by including parallel schools of spirituality, to create an integrated field in criminology.

This paper presents the need for positive victimology and its unique contribution to victimology. Victimology presented a shift in attention and awareness in practice, research and theory, by focusing on victims of crime and of abuse of power, and on victims? rights and victims? services. Positive victimology indicates a more specified shift in attention and awareness, within the larger shift of victimology. This shift stands in line with positive psychology, positive criminology and the idea of victims? victimology. It denotes an approach to provide the following, as much as possible: 1. A wide range of social responses to the victims and their victimization that victims can experience as positive, 2. Positive outcomes of healing and recovery for victims, and 3. Positive integration of victims. Within each of those, positive victimology suggests a pragmatic coordinated system that ranges from definitions of negative poles to those of positive ones. When moving towards the positive pole at any given coordinate, a sense of justice is an important factor that might reduce the impact of the harm. Support is also a crucial factor and at the very positive pole, stands human, inter-personal love.