No, I just point out that extreme inequalities that do not appear to have any sound justification make a fertile breeding ground for crime.
Does that specifically have support in the data? I have various thoughts related to this which I'll simply list:
1) People have an amazing ability to rationalize what they want to do. That being the case, someone who is committing a crime is likely to rationalize it by claiming that the existing inequalities do not have any sound justification. High crime periods will then likely be times in which a lot of people - namely criminals and would-be criminals - will say that inequalities are unjustified, even if the causality goes in the opposite direction (from the prevalence of crime to the popularity of the claim that inequalities are unjustified).
2) We have a tendency to approve of what happens, whatever it is. We favor the strong horse, and find nice things to say about it. Two possible examples of this phenomenon are (a) that the winners are the ones who write the histories, and (b) Stockholm Syndrome, in which a victim comes to identify with their victimizer. That being the case, a time of high crime, which for economic reasons I expect to be a time in which crime is successful, should tend to be a time in which crime is looked upon more favorably by at least some parts of the population (though not all - specifically not by the victimized groups, aside from those suffering from Stockholm Syndrome).
3) There is one bad, very bad kind of situation in which it is widely believed that inequalities are unjustified, and this belief is obviously (to me) wrong. In particular, if some identifiable and somewhat foreign sub-population proves (by its actual merit) to be disproportionately successful relative to the majority population, this can cause resentment in the wider population (demonstrated by historical examples), which will favor explanations which purport to prove that the sub-population got their wealth by illegitimate means. I believe that Jews in Europe have long been an example of this. I have also read that Chinese subpopulations of non-Chinese populations are sometimes disproportionately successful and are resented and persecuted on that account. I know of other examples of this.
4) The idea that the distribution of wealth is unjustified is well known propaganda spread by revolutionary groups, propaganda which is not necessarily true. Those same groups are liable to perpetrate violence, thus establishing a correlation between societal chaos and the spread of the idea that the distribution of wealth is unjustified. The causality here is that both the violence and the spread of the theory have a common cause, namely the rise of the revolutionary groups which are attempting to take over the state.
Why do those words go together?
Society - and for once, I'm using this term universally - teaches that, if you committed a crime, you should be punished.
But in some societies, we have an insanity defense. If you had a brain condition so that you had no - here it's a little vague - consciousness, or moral sense, or free will, or, well, something - then it would be cruel to punish you for your crime. Instead of going to prison, you should be placed somewhere where you can't hurt anybody, where professional physicians and counselors can study your case and try to reform you so that you can rejoin society.
Wait - so that isn't what prison is for?
No. Prison is to punish people. Is it any wonder that prison doesn't reform people, when we don't want it to reform them? Most people would be upset if prisoners could go in on Friday, and emerge, rehabilitated, on Sunday. When people say, "It would be cruel to punish people who aren't responsible for their actions", they are implicitly saying, "Prison is necessarily cruel; and that's good, because we should be cruel to criminals who are responsible for their actions."
But the more we learn about psychology and neuroscience, the further responsibility recedes into the distance.
Outcome-based justice argues that we should give up playing the blame game, because neuroscience keeps finding more and more proofs that things are "not our fault". Instead, we should write laws that deter crime.
You might think this is what we already try to do. But it isn't! Witness this confused article from the Brookings Institute, Cognitive Neuroscience and the Future of Punishment by O. Carter Snead. Snead objects to outcome-based justice. He summarized all of the arguments for it, yet managed to completely miss their point, concluding where he started from, saying that outcome-based justice is obviously bad because it could lead to being cruel to people who didn't deserve it. (Instead of only being cruel to the people who do deserve it, which is obviously what we want to do.)
Snead understands that outcome-based justice deters crime:
You might expect that Snead goes on to explain why these laws are bad things. But he doesn't! He assumes we can all see that these are obviously bad things.
The Wrath of Kahneman describes a study which asked whether people punish others in order to deter crime, and concluded, No. People are doing something else.
One theory is that people are trying to be fair. Everyone should get the same chances; everyone should get the same punishment for the same crime. John Rawls argues this explicitly in Justice as Fairness: Justice should not be utilitarian, but should instead be fair.
I believe Rawls' view is also the popular view of what "justice" means. And, I will argue in a later post, it is part of a pattern showing a deep divide between two different ways of using the word "ethics".
ADDED: Constant made the point that, while one part of outcome-based justice is preventing future harm from the criminal on the dock, another part is deterring harm by other criminals. This latter part does not benefit from punishing criminals who cannot be deterred. Thus, to optimally punish both criminals who can and cannot be deterred, the law requires a concept of moral culpability, and should punish criminals who can't be deterred more lightly. This is a better origin story for the linking together of morality and free will than the just-so story I'd come up with, so I plan on stealing it for my next post. (SilasBarta may have been trying to make the same point, but I found his comments impenetrable.)
(This post is laying groundwork for two other posts that will go in different directions, neither of which concerns justice.)