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Classical Hindu law and the ethics of conservatism
Donald R. Davis

for Community: A Study in the Ethics of Order and Freedom . New York : Oxford University Press . Oakeshott , Michael , [1947] 1997 . ‘ Rationalism in politics ’, in J. Z. Muller (ed.) , Conservatism: An Anthology of Social and Political Thought from David Hume to the Present . Princeton NJ : Princeton University Press , 292–312 . Olivelle , Patrick (trans.) , 1996 . Upaniṣads . New York : Oxford University Press . Olivelle , Patrick (trans.) , 2004 . The Law Code of Manu

in Rules and ethics
Open Access (free)
Donna Beth Ellard

centuries, which interdict infant abandonment, with the exception of deformity, arguing that ‘[p]hysically impaired children … if reared, would present too great a demand on resources and in the future would be limited in providing for themselves and contributing to the community's economy’. 28 In addition to the sagas and law codes, which mention child abandonment with some frequency, archaeological evidence supports this practice as a fact of early medieval life. Archaeologists have, for several decades, discussed the

in Dating Beowulf
Open Access (free)
Susan M. Johns

creation of (Offa’s) Mercian law code.89 She is the mother of the heir to the kingdom, who was under age. She ruled as a powerful widow in the stead of a minor and after her death her son took over. Thus she is situated within a family context, ruling for her son. Women in contemporary society were at the most powerful stage of the female life cycle as widows, so Geoffrey here draws on a cultural norm to reinforce his message because Marcia’s situation as a widow was one with which secular society could identify.90 Happy marriages feature in Geoffrey, for example the

in Noblewomen, aristocracy and power in the twelfth-century Anglo-Norman realm
State-based institutions to advocate for gender equality
Anne Marie Goetz

women’s organizations has been almost insultingly cursory, showing an astonishing degree of condescension and disregard for women’s perspectives on public policy. For example, in the recent process of reforming the country’s Islamic family law code, the Moudouana, managed by the King, women’s organizations were only peripherally consulted. They were contacted in writing; public debate and the risk of conflict were avoided. Not a single woman from the women’s movement sat on the commission charged with revising this critical piece of legislation. The resulting

in Mainstreaming gender, democratizing the state?
Abstract only
Andrew Rabin

–15. 12 The term for incest used here, sibleger , occurs exclusively in Wulfstan’s writings. Cf. Napier 27, p. 130, ll. 4–5; Bethurum 20.1, l. 94; Bethurum 20.3, l. 137; II Cn. 51; and Cn. 1020 15. The source for Wulfstan’s language remains unknown as incest is not mentioned in other Anglo-Saxon law-codes and

in The political writings of Archbishop Wulfstan of York
Allan Antliff

dictatorship. Take, for example, Freedom’s definition of anarchism. It defines it as an ‘art’ enacted by individuals working together collectively to creatively transform society without recourse to authoritarian violence (‘force’): Constructive Anarchism. – Practicing the art of self-government and thereby building a society wherein individual rights and social solidarity will be the keynote of the social organization; that each man is as good as he can be, and laws, codes, or rules of conduct have no justification except as they appear ethical or beneficial to the

in Anarchism, 1914–18
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Elke Schwarz

posits it against his concept of divine violence. Mythical violence, for Benjamin, is that violence which is both law-preserving and law-making. In Benjamin's analysis, mythical violence thus inevitably relates to existing state structures that prescribe, though laws, codes and norms, either a reaffirmation (preservation) of existing political structures or indeed the making of new laws and codes, thus also prescribing or reaffirming the normativity of

in Death machines
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Coding, decoding and recoding law in public art for urban regeneration
Ronnie Lippens

paradoxical personal sovereignty will be, of course) very few remain who are able to enjoy the sight, taste and smell of anything 136 136 Perception shaped by other means that purports to project law, coded order, structure, hierarchy, or inevitable development. In an age of aspiring sovereigns, very few are willing to be part of a Great Chain of Being. Aspiring sovereigns cannot even bear to contemplate the very idea. They cannot bear to look it in the eye. They simply cannot bring themselves to look at it. Mason’s sculpture is unbearable to watch in an age of aspiring

in Law in popular belief
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Connections between East and West in the Middle Ages
François-Olivier Touati

), whose name and situation were linked with Greece, is the first western text to name lepers ‘lazars’, lazari , after Saint Lazarus, echoing the designation given to them by Basil’s brother, Saint Gregory of Nyssa (d. 394). 46 With respect to the Byzantines, it was fashionable on the western side, from Liutprand of Cremona and his famous embassy to Constantinople in 968 onwards, to criticise the culpable negligence of the Greeks with regard to the poor. For example, attention was drawn to the inadequate provision for the poor in the Épanagôgè (the law code

in Leprosy and identity in the Middle Ages
The construction of the leper in Narbonne and Siena before the plague
Anna M. Peterson

in his being identified as leprosus in 1220. As discussed above, Batalla and the lepers mentioned in 1167 and 1220 were receiving these goods on behalf of the leprosarium , thus acting as the administrator. With so few examples, it is difficult to generalise with respect to the agency or authority that individual lepers could possess within the leprosarium community. There are no extant law codes for Narbonne dictating their lives. It is possible they retained some control over their property, or could remain married once they entered the house, like their

in Leprosy and identity in the Middle Ages