THE VICTIM IN FRANCE

Abstract

Nowadays, everyone in various contexts convenes the concept of victim in opposite directions, even though these contexts might be contradictory. What does this concept consist in? What does it mean? How is it possible to think it in a forensic perspective?
The status of a victim involves two several parts. First, a material one, which bath refers to the persan who lives this state and to the elements around this state, which appear as direct consequences or “collateral damages”. Second, an immaterial one, which is both reminiscent of the mind – what the Ancient Greeks called “soul” – and the reception of such a status by the collective. These two parts are not opposite: they form a unity, which is called “victim”. Law tends to organize through its matrix principles this unity. However, law is placed in a collective move, which is a sort of deep connection between the sum of the individualities that make the society and the victim. This connection is indeed a matter of moral.
The place of the victim towards the collective is evidently moral, and thanks to it, the collective is able to repair the status of “victim”, even though it is impossible to make tabula rasa of a state that implies from anybody the duty to realize what it involves, so that the victim may get the acknowledgment one needs to recover one’s place into the collective.