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Psychological Interrogation & False Confessions: A Literature Review, 2001.
A review of literature on psychological interrogation methods, false confessions and their implications.
4,738 words (approx. 19.0 pages), 28 sources, APA, $ 121.95
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Abstract
The paper shows that while the use of psychological interrogation methods is currently permissible by the courts in Canada, Great Britain and the U.S.A., many researchers argue that psychological interrogation is, in essence, no different than blatant coercion. Confession Law has slowly evolved over time alongside the evolution of interrogation methods. The paper discusses how prior to the 18th Century, English Common Law accepted confessions without any restrictions, which allowed confessions extracted through torture to be accepted as viable representations of objective truth. Today, the bottom line on the admissibility of confessions is that they are "typically excluded if elicited by physical violence, by a threat of harm or punishment, by a promise of leniency or immunity from prosecution, or by failure to notify a suspect of his or her constitutional rights to counsel and silence" (Kassin & McNall, 1991). The paper shows that despite these seemingly stringent laws regarding the admissibility of confessions, psychological interrogation methods are adept at circumventing the law, and continue to employ methods that run the risk of eliciting false confessions. This paper reviews the literature on Psychological Interrogation methods, false confessions and the implications of both.
Table of Contents:
Introduction
Psychological Interrogation Tactics
Inside the Interrogation Room
Custodial Legal Advice & The Right to Silence
Psychological Interrogation Functioning as Coercion
Police Interrogations and Confessions
Communicating Promises and Threats by Pragmatic Implication
False Confessions
Occurrence of False Confessions
Creation of False Confessions
An Empirical Study On Recall
Discourse Study
Interrogative Suggestibility & Delinquent Boys
Psychological Characteristics of False Confessors
Consequences of False Confessions
From the Paper
"Interrogation, as defined by the Merriam Webster Dictionary, is the act of "questioning; formally and systematically." Interrogations within criminal justice systems are used to gather information relevant to investigations, and more importantly, to elicit confessions from suspects. Methods of interrogation have changed drastically throughout history, but the ultimate goal of obtaining confessions has held constant. While the whips and chains of the past have now exited the western world's interrogation rooms, many scholars argue that today's suspects are still subjected to psychological tortures. Psychological Interrogation is the most recent approach used by law enforcement officials to extract information from suspects."
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False Confessions, 2006.
This paper reviews an experiment relating to false confessions as conducted and reported by Saul M. Kassin and Katherine L. Kiechel (1996) in the article "The Social Psychology of False Confessions: Compliance, Internalization, and Confabulation".
1,040 words (approx. 4.2 pages), 1 source, APA, $ 36.95
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Abstract
This paper examines research about coerced-internalized false confessions, which occur when innocent suspects actually believe that he or she is guilty of the crime; many of which are the result of police interrogation in which deceptive and deceitful practices may be used and accepted by the judicial system. The author points out that the article "The Social Psychology of False Confessions" tested the hypothesis that the presentation of false evidence can lead individuals who are vulnerable to confess to an act, which they did not commit, and, more important, to internalize the confession and perhaps confabulate details in memory consistent with that new belief. The paper relates that the researchers used an experimental method, which the paper describes, and concludes that this experiment was well-executed and well-reported.
From the Paper
"There were two independent variables in this experiment. First, the subject's level of vulnerability was manipulated by varying the pace of the task. Therefore, the confederate read at either a fast or slow pace. Second, the experimenters varied the use of false incrimination evidence. The confederates either "witnessed" or acknowledged the mistake or some confederates did not "witness", or see the subject touch the ALT key. The dependent variable was the confessions. Three forms of social influence were evaluated: compliance, internalization, and confabulation. To assess compliance, the experimenter handwrote a confession and asked the subject to sign it. "
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Baptist Confessions, 2005.
A comparison and contrast of the Anabaptist and American Baptist confessions.
1,125 words (approx. 4.5 pages), 0 sources, $ 44.95
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Abstract
This paper compares and contrasts two Baptist confessions. The paper discusses the Anabaptist confessions and the American Baptist confessions. This comparison examines the doctrinal differences, the construction and ordinance of these confessions. It then goes on to discuss how the confessions impacted the religious movement.
From the Paper
"Comparing and Contrasting Two Baptist Confessions Introduction This paper shall compare and contrast two Baptist confessions. The two Baptist confessions selected for this purpose are the Anabaptist confessions and the American Baptist confessions. Confessions tended to be used to establish protocol, dispel grounds for dispute, and promote correct actions when assessing the faith. This comparison will examine the doctrinal differences, the construction and ordinance of these confessions, and how the confessions impacted the religious movement. The Anabaptist Confessions The Anabaptists dated from the Prereformist and the Reformist periods and strongly resembled the dissenting movement that preceded it; dissenters and Anabaptists alike identified the structure of faith as one that needed to be affirmed and continuously reaffirmed throughout the course of the practitioner's life."
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Confessions by St. Augustine, 2007.
This paper discusses salvation as the path towards goodness and looks at the purpose of humanity in life in "Confessions" by St. Augustine.
1,838 words (approx. 7.4 pages), 2 sources, MLA, $ 58.95
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Abstract
This paper centers its discussion and analysis on St. Augustine's "Confessions," discussing in detail its dominant theme of "salvation as God's grace to humanity". The writer assumes the position that, according to St. Augustine, salvation is the path towards goodness and determines the purpose of humanity in life. The writer discusses in detail, with evidences from the "Confessions," how this thesis is proven in accordance to St Augustine's experiences and eventual conversion to being a Christian. The writer concludes that, ultimately, "Confessions" tells its readers that Salvation is the primary mover, influence, and factor that drive humanity to the path of goodness, whether this is prescribed by Christianity, or by St Augustine himself.
Outline:
Introduction
"Men are born with Sin"
Only God can save humanity from sin through good works
Conclusion
From the Paper
"For St Augustine, humanity must not only surrender itself to God's will by acknowledging its inherent sinfulness, but it must also ask for God's mercy for this reason alone (inherent sinfulness of humanity). And because humanity's sinfulness is inherent, every individual on earth is subject to God's will and mercy, in the same way that every individual becomes a sinful individual because of the original sin, and, as posited by St Augustine earlier, by humanity's propensity to commit sins."
"For this section, the thought, "Men are born with Sins" is proven as an inherent and inevitable quality of humanity: it is inherent because humans are born with sin (i.e., the original sin), and it is inevitable because St Augustine believed that humans cannot not commit sins. Thus, in order to absolve the self from this inherent and inevitable nature of humanity's sinfulness, St Augustine recommended seeking God's mercy and following His will."
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Jean-Jacques Rousseau, "The Confessions", 1999.
Critiques the author's secular autobiography from a religious perspective of St. Augustine's "Confessions".
1,800 words (approx. 7.2 pages), 2 sources, $ 63.95
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Abstract
This study will discuss the life of Jean-Jacques Rousseau as he examines it in his Confessions and in a way which St. Augustine would understand. The thrust of the study will be the religious component present in Augustine's own Confessions and absent from Rousseau.
From the Paper
"This study will discuss the life of Jean-Jacques Rousseau as he examines it in his Confessions and in a way which St. Augustine would understand. The thrust of the study will be the religious component present in Augustine's own Confessions and absent from Rousseau. Augustine would likely have read Rousseau's work, identified with his very human failings and longings, and suggested that the French revolutionary turn to God and Jesus Christ for the solace and serenity he obviously has not found in politics, writing, philosophy, and other wholly earth-bound pursuits.
In the middle of his Confessions, Rousseau stops to assess the first thirty years of his life, and to briefly preview for the reader the next thirty years, drawing a stark comparison between the two periods..."
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"Confessions of an English Opium Eater", 2005.
An exploration of Thomas De Quincey's preoccupation with the romantic notion of the dual self and the significance of this view in the conflicting narrative voices in "Confessions of an English Opium Eater".
3,107 words (approx. 12.4 pages), 6 sources, APA, $ 90.95
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Abstract
Through an examination of the interplay between the controlled and impassioned personas, it is ascertained whether De Quincey's portrayal of a divided self in his novel "Confessions of an English Opium Eater", is as clear-cut as the romantic view, or, whether his ego is a rendezvous of indeterminable personas. The meta-narrative repercussions of this interplay on structure, language and authorial perspective is also examined.
From the Paper
""Nietzsche's claim that 'the ego is a rendezvous of persons' (Letwin: 1987: 84) is aptly reiterated by Thomas De Quincey: 'A self-conquest may reasonably be set off in counterbalance to any kind or degree of self-indulgence' (De Quincey: 1998: 2). De Quincey exemplifies a distinctly Romantic approach to the complexities of divided selfhood, a view that originates in Plato's concept of the dual self, 'a rational self battling against the irrational self' (Letwin: 1987: 85). In De Quincey's autobiographical work, Confessions of an English Opium-Eater, a tension exists between an impassioned, exaggerated 'self', and an analytical, cohered, 'self', demonstrating an apparent interplay between subjective emotional self and objective creator."
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?The Confessions of St. Augustine?, 2002.
A review of ?The Confessions of St. Augustine?, a portrait of the inner world of Augustine of Hippo.
939 words (approx. 3.8 pages), 3 sources, MLA, $ 33.95
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Abstract
This paper examines the work ?The Confessions of St. Augustine? by Augustine of Hippo, who was the bishop of Hippo in Roman Africa for 35 years, during the time of the decline of Roman civilization on that continent. It discusses how the work is an autobiographical account of his life and how Augustine shows the depth of his religious belief and writes extensively about his own inner turmoil about such events in his life as the time when he was a child and stole pears from a neighbors tree, a crime that haunted him for the rest of his life.
From the Paper
"Robert J. O'Connell emphasizes the problem created for readers by the mixture of autobiography and philosophical discussion, especially in trying to reconcile the autobiographical portion of the book, covering Books I-IX, and the final four books. Augustine examines the present state of his soul in Book X. That examination begins, however, with a lengthy discussion of "memory." Some authors see Book X as a later interpolation, but this does not explain how Augustine interprets those parts of the Scripture that he includes. The meaning of the last three books has been argued for centuries, and the implication is that when the meaning is understood, their relationship to the preceding books will be made clear: "The problem of the work's unity may well be one with the problem of its meaning" (O'Connell 6)."
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"The Confessions" of Saint Augustine, 2002.
An overview the theme of sin and human nature in "The Confessions" of Saint Augustine.
900 words (approx. 3.6 pages), 3 sources, $ 35.95
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This paper will discuss the 'confessions' of Saint Augustine, and reveal how original sin plays a large part in his views of human nature. By organizing this study along the text of Augustine, we can relate how this philosophy occurs earlier in Christianity.
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St. Augustine's "Confessions", 2005.
This paper discusses the unique way in which St. Augustine approached the relationship between memory, God and self in his classical philosophical and theological treatise, known as the "Confessions".
1,365 words (approx. 5.5 pages), 0 sources, $ 45.95
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This paper explains that St. Augustine considers knowledge to be separate from senses and the meaning of concepts separately from the sound of their vocalization; he concludes that knowledge does not enter people but has always existed in people - a very Platonic idea. The author points out that, in the recent Stephen King movie "Dreamcatcher", the protagonist retreats into his memory, which visualizes the ideas, which St. Augustine discusses so poetically at the beginning of the eighth chapter of his book "Confessions". The paper challenges everyone to think about the world of memory and about the world of experiencing God, who is somehow not of the world known by people: If people find God, or love, or hope, or truth in their memories, it belongs to them, but it is not really theirs to experience.
From the Paper
"At once his thoughts return to God, and this is a very important moment because in his fear and wonderment he has a moment of ecstatic doubt -- in this infinite interior, where is God? He recalls that even animals have memories, even they must have this kind of landscape, and animals (he thinks) do not have a relationship to God. If his self is distinct from his memory self, is it possible he does not really know all the things his memory-self seems to know? Can he know God? He worries that he must transcend the barriers of memory to find God, and yet he cannot even look for God if he cannot remember what he is looking for." This leads, through association, to the idea of looking for the "happy life."
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'The Confessions of Nat Turner', 2006.
This paper discusses the book "The Confessions of Nat Turner" by William Styron.
1,200 words (approx. 4.8 pages), 1 source, MLA, $ 41.95
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Abstract
In this paper, the writer looks at the book "The Confessions of Nat Turner" which is described as a novel of historical fiction. The writer notes that Styron writes the novel in first person and the story is ostensibly told by Nat Turner himself, forcing the reader to look at the complex issues that led to the rebellion. The writer maintains that the reader is forced to see Nat Turner as a complex and conflicted human being. Further, the writer discusses the ideas of slavery and freedom within the novel. The writer concludes that as a whole, the book gives the reader an in-depth view of what it might have been like to be an angry slave during the time depicted.
From the Paper
"Although the book is divided into four parts, the parts do not follow a sequential structure. The images we get of Nat Turner and his thoughts are fragmented and shift between time periods. This adds to the credibility of Styron's fiction. A person under the kinds of stress Nat Turner was in prison would not calmly recall his life in an orderly and sequential way. Instead, images, events or comments would trigger a wave of memories. Only gradually can the reader piece together the sequential events of Nat Turner's life.
Inevitably, the book deals with the idea of freedom. Nat Turner is quite taken with the young white woman Miss Margaret, whom he occasionally drives from place to place. Miss Margaret claims to be an abolitionist, reads poetry to Nat and listens to him recite psalms."
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"Confessions", 2005.
An explication of a passage from Book III of St. Augustine's "Confessions".
1,024 words (approx. 4.1 pages), 2 sources, MLA, $ 36.95
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In this essay, the writer explicates one paragraph from Book III of Confessions [Student at Carthage], the first, which appears in the Norton Anthology on pages 1229-1230. It explains that this passage seems especially personal and heartfelt, and, for its writer, possibly a difficult emotional and spiritual challenge.
From the Paper
"This passage from Book III of Augustine's Confessions is replete with descriptions of carnal lust and spiritual confusion, which give way, later, to expressions of spiritual clarity and resolution. The passage expresses, within its intricate surprising interplay of metaphor and concrete language, a sense of the dialectical struggle within Augustine the man: between the earthly and the spiritual; the abstract and the concrete; the past and the future, the mortal man and the eternal soul."
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"The Confessions of St. Augustine", 2007.
A review of St. Augustine's autobiography, "The Confessions of St. Augustine".
2,169 words (approx. 8.7 pages), 2 sources, MLA, $ 67.95
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This paper discusses the life of St. Augustine and particularly focuses on his autobiography entitled "The Confessions of St. Augustine". The paper begins by describing Augustine's life before his conversion to Christianity and his journey to God. The paper then describes St. Augustine's book as a spiritual autobiography and a series of meditations upon how the author believes he came to be led to the path of God.
From the Paper
"Augustine also attempts to rationalize his devotion to the Manicheans, a competing sect, by explaining that now he knows what real love for God feels like, he sees what seemed real to be transient: "the fantasies of the Manicheans were not in any way like thee as thou hast spoken to me now. They were simply fantastic and false. In comparison to them the actual bodies which we see with our fleshly sight, both celestial and terrestrial, are far more certain." (III.VI.10) Without God's help, however, Augustine even sees all of his later success in law as meaningless, and as unguided. Even good aspects of the world before his conversion, like God's creation of human beings, were filtered through his desire for either approval or sex, rather than an appreciation of God."
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Saint Augustine's "Confessions", 2007.
This paper is an analysis of Books 2 and 3 of Saint Augustine's "Confessions", based on their biographical and historical context".
1,815 words (approx. 7.3 pages), 3 sources, MLA, $ 58.95
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This paper explains that Augustine's autobiography "Confessions" presents his youth in a much more negative light than historical studies justify. The author points out that Augustine's idea was to represent himself in such a negative light that few of his readers could see themselves being greater sinners than Augustine; therefore, if God was willing to save Augustine despite all of his sins, he would surely be willing to save the reader if he or she was truly penitent. The paper states that Augustine addresses the problem of the apparent simplicity of Scripture in comparison to classical philosophy by arguing that Scripture is actually more complex and significant than the works of classical Greece and Rome. The paper includes many quotations.
From the Paper
"Throughout the text Augustine invariably refers to "you" - the addressee of his work - as being God. In this text he focuses on the sins of his youth with such passionate fervor in condemning how he "ran wild with lust that was manifold and rank" that many readers would initially be taken aback. Augustine's concentration upon these lusts and crimes is such as to cause a critical reader to wonder at Augustine's objective here. After all, it is illogical - in a prayer to God - for Augustine to go into such great detail about his lusts and sins since God would, of course, be fully aware of them."
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"Epic of Gilgamesh" and "Confessions", 2006.
This paper examines the similarities and differences between the "Epic of Gilgamesh" and St Augustine's "Confessions," both written within a span of 2000 years, one fictional while the other autobiographical in nature.
2,880 words (approx. 11.5 pages), 2 sources, APA, $ 85.95
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This paper explores why both the "Epic of Gilgamesh" and "Confessions" currently continue to endure, even today, in regards to our perception of God, man's place in the universe, life and death, as well as fundamental human situations. The striking similarities between the main characters in both works are also explained in detail.
From the Paper
"One of the most striking similarities between the "Epic of Gilgamesh" and Augustine's "Confessions" is that the main characters are both wild and undisciplined in their youth. Gilgamesh is in fact the terror of his country, whose licentious behavior has angered his people, while Augustine freely admits that his own youth was characterized by sexual affairs. Furthermore, both men are saved from themselves by God (or the gods, as the case may be), who takes an active role in redeeming the hero.
The first book of the "Epic of Gilgamesh" opens with a passage describing how his people have begun to tire of his antics, ending with the question: "Is this shepherd of Uruk's flocks, our strength, our light, our reason, who hoards the girls of other men for his own purpose?"(1). Indeed, Gilgamesh is in some danger of becoming the villain of the epic, one "who harshly ruled and was not loved by those men whose girls he often played with all night long"
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Monica in Augustine's "Confessions", 2005.
Examines the influence which St. Augustine's mother had on his life and conversion in his work, "Confessions".
893 words (approx. 3.6 pages), 0 sources, $ 31.95
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Augustine's life, while riddled with uncouth morals and questionable intentions, started in paganism but finally ended in his glorious awakening into Christianity. In Augustine's "Confessions", he writes about his life, his ignorant childhood, his sinful youth and early adulthood, and finally his atonement and ascension into one of the highest positions in the church. This paper uses specific examples from his work to show many of his mother, Monica's influences on his conversion.
From the Paper
"Augustine deceived her when he told her the wrong time the ship was leaving. Although this distressed her, Monica continually prayed for Augustine's safety, for his faith, and for his return. Her continued prayers for Augustine made an impression on him later in life when he realized that her prayers ultimately brought him to Christianity. When Monica later went to Rome in search of her son, she found out that he was in the service of Ambrose in Milan. At this point Augustine had given up the Manichean heresies, but he had not yet converted."
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