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be further illustrated by means of a correlation. The categories of ballot access requirements devised above can be assigned codings, with ‘easy’ ballot access laws coded 3, ‘medium’ ballot access laws coded 2, and ‘hard’ ballot access laws coded 1.22 If right-wing extremist parties consistently record higher electoral scores in countries where ballot access requirements are easy and lower electoral scores in countries where ballot access requirements are hard (as was hypothesized above), given these codings, a positive correlation coefficient should be observed
dimensions: values and principles on the one hand, and formal procedures and institutions on the other. The former propagate the basic ethos of a country’s public life, mainly through their declaratory, aspirational and socialising impact rather than through legal force. The latter explain what the principles mean for particular office-holders, and define and enforce precise rules of behaviour through soft-law codes, managerial discipline or hard law. Values and principles. In regulating ethics there is clearly a need for both values and principles and for rules and
government in an environment where levels of trust and support and electoral participation are already low. The chosen tools were soft law, codes of conduct, and a para-legal framework with consequences for poor behaviour, but not penal ones. The arrangements proved overly complex and had to be rapidly reviewed. Key decisional processes were repatriated to the local level, notwithstanding the government’s fear that this could thwart the effectiveness of the entire process. Moreover, the values of the system, when revealed in detail exposed publicly what hitherto was
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
– perhaps by offering shelter or food – were subject to the same punishment. The Icelandic law code, Grágás , provided for similar consequences, equating the status of the newly outlawed to that of a wolf: ‘hann skal sva vida vargr heita, sem vidast er verold byggd, ok vera hvarvetna raekr ok rekinn um allan heim’ [‘he shall be known as a wolf, as widely as the world is inhabited, and be rejected everywhere and be driven away throughout all the world’] (Barraclough 2010 ). The use of animalistic metaphors to communicate the status of the outlaw is significant and