The Duty and Obligation to Help Others as Crime Victim Advocates

The Duty and Obligation to Help Others as Crime Victim Advocates

Crime victim advocacy is more than a profession or volunteer effort—it is a moral duty rooted in centuries of ethical thought. Advocates play a critical role in guiding victims through the aftermath of crime, offering support, resources, and a voice in a system that often feels overwhelming. Philosophers throughout history have argued that helping others is not merely a choice but an ethical obligation. Figures such as Confucius, Aristotle, Immanuel Kant, John Stuart Mill, and Emmanuel Levinas have emphasized service, justice, and moral responsibility as fundamental to human life. Their insights reinforce the idea that crime victim advocacy is an act of selflessness, driven by a commitment to justice, not personal ego or recognition.

The Moral Foundation of Helping Others

Confucius, one of the earliest moral philosophers, promoted the concept of ren, or benevolence, as central to ethical living. He argued that true virtue lies in serving others with sincerity and compassion. “He who wishes to secure the good of others has already secured his own,” Confucius stated, emphasizing that personal growth and moral integrity stem from acts of kindness and service. Crime victim advocates embody this philosophy when they assist those in distress, not for personal gain but because it is the right thing to do.

Similarly, Aristotle viewed service to others as an essential component of human flourishing, or eudaimonia. He believed that living a virtuous life required acting with justice and compassion. “The purpose of life is not simply to exist, but to live well,” he wrote, suggesting that one finds fulfillment through ethical actions, including aiding those in need. Crime victim advocacy aligns with this virtue-based approach by ensuring that victims receive the support they need to rebuild their lives.

Duty, Not Choice: Kant’s Moral Imperative

Immanuel Kant took the idea of helping others a step further by making it a moral requirement. His categorical imperative holds that individuals must act according to principles they would want to become universal laws. In the context of crime victim advocacy, this means that if one believes victims deserve help and justice, they must commit to that belief through action. Kant wrote, “Act only according to that maxim whereby you can at the same time will that it should become a universal law.” In other words, if we expect others to be treated with dignity and support, we must also be willing to provide that same respect and care.

Kant’s philosophy reinforces the idea that service should not be optional or conditional. True advocacy must be given freely and consistently, without expectation of reward or recognition. This aligns with the foundational principles of victim advocacy, where the focus is solely on assisting those who have suffered, rather than seeking personal validation.

The Greatest Good: Mill’s Utilitarian Perspective

John Stuart Mill, a leading figure in utilitarianism, argued that ethical actions are those that produce the greatest happiness for the greatest number of people. Helping crime victims aligns with this principle because it restores dignity, security, and hope to those who have been harmed. Mill believed that society must protect and uplift its most vulnerable members, stating, “A person may cause evil to others not only by his actions but by his inaction.” His philosophy suggests that failing to help victims when one has the capacity to do so is an ethical failure.

Crime victim advocacy, from a utilitarian perspective, benefits not just the individual victim but society as a whole. Providing emotional support, legal guidance, and advocacy for policy changes helps create a more just and compassionate system. When advocates step in to assist victims, they contribute to a greater societal good by reducing suffering and promoting fairness.

The Ethics of Responsibility: Levinas and Selflessness

One of the most profound modern perspectives on helping others comes from Emmanuel Levinas, who emphasized the Other—the idea that ethical responsibility begins with recognizing and responding to the suffering of others. Levinas argued that true morality is not about personal gain but about an innate duty to care for those who are vulnerable. “The face of the Other demands justice,” he wrote, suggesting that seeing another’s pain creates an ethical obligation to act.

This idea is fundamental to crime victim advocacy. Advocates do not help victims for applause or self-satisfaction; they do it because victims deserve justice and care. Levinas’ philosophy highlights that true service is selfless—it is about responding to another’s need without making oneself the center of the act.

Service Without Ego: The Dangers of Self-Interest in Advocacy

While the duty to help others is a moral imperative, it is crucial that advocacy remains free from ego and self-interest. Helping others should never be about personal recognition, emotional validation, or proving one’s own righteousness. As Aristotle warned, “A good man does not do good for applause but because it is his nature.” True advocacy is not about being seen as a hero; it is about ensuring that victims receive the justice and support they need.

Ego-driven advocacy can be harmful, as it shifts the focus from the victim to the advocate. If an advocate allows their own emotions, personal experiences, or desire for acknowledgment to interfere, they risk making decisions that do not align with the victim’s best interests. Kant’s principle of treating others as ends in themselves rather than as means to an end is a critical reminder—victims must never be used as a way for an advocate to fulfill their own needs.

The Ethical Commitment to Crime Victim Advocacy

Crime victim advocacy is not just an act of kindness; it is an ethical obligation supported by centuries of philosophical thought. Confucius, Aristotle, Kant, Mill, and Levinas all recognized the importance of serving others as a fundamental aspect of morality. Whether through Confucian benevolence, Aristotelian virtue, Kantian duty, Mill’s utilitarianism, or Levinas’ ethics of responsibility, the message is clear: helping those in need is not optional—it is a core part of being a moral human being.

However, true advocacy must be selfless, focused entirely on the needs of the victim rather than the desires of the advocate. The goal is not personal validation but justice, healing, and empowerment for those who have suffered. By embracing this ethical commitment, crime victim advocates uphold the highest standards of service, ensuring that their work is not just compassionate but truly meaningful.