Search results for 'Natural law Religious aspects' (try it on Scholar)

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  1. N. MacCormick & Natural Law (1992). Natural Law Theory: Contemporary Essays. In Robert P. George (ed.), Natural Law Theory: Contemporary Essays. Oxford University Press.score: 1860.0
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  2. Fulvio Di Blasi (2006). God and the Natural Law: A Rereading of Thomas Aquinas. St. Augustine's Press.score: 732.0
    The neoclassical critique of conventional natural law theory -- The presupposition of lex naturalis : man as capax dei -- "Lex" and "Lex Naturalis.".
     
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  3. Abū Al-Faz̤l ʻIzzatī (2002). Islam and Natural Law. Icas Press.score: 678.0
    This book introduces Islam as the religion of inclusive monotheism, supporting a holistic approach toward the entire creation, including man and humanity, and taking into consideration directly all his physical, rational, emotion, and spiritual needs.
     
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  4. José María Torralba, Mario Šilar, García Martínez & Alejandro Néstor (eds.) (2008). Natural Law: Historical, Systematic and Juridical Approaches. Cambridge Scholars Pub..score: 678.0
     
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  5. David VanDrunen (2006). A Biblical Case for Natural Law. Acton Institute.score: 678.0
     
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  6. John Finnis (2011). Religion and Public Reasons. Oxford University Press.score: 462.0
    The essays in Religion and Public Reasons seek to argue for, and illustrate, a central element of John Finnis' theory of natural law: that the main tenets of ...
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  7. K. J. Pavlischek (1999). Questioning the New Natural Law Theory: The Case of Religious Liberty as Defended By Robert P. George in Making Men Moral. Studies in Christian Ethics 12 (2):17-30.score: 427.5
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  8. Howard Kainz (2009). Religious Commitment: The Natural-Law Criteria. Heythrop Journal 50 (6):999-1003.score: 427.5
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  9. W. Holmes (1938). Further Aspects of the Conflict Between Empiricism and Idealism Natural Law. In Jerome Hall (ed.), Readings in Jurisprudence. Gaunt. 32--259.score: 427.5
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  10. Theodore James (1950). Some Historical Aspects of St. Thomas' Treatment of the Natural Law. Proceedings of the American Catholic Philosophical Association 24:147-156.score: 427.5
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  11. L. A. R. (1952). Book Review:Creative Aspects of Natural Law R. A. Fisher. [REVIEW] Philosophy of Science 19 (4):350-.score: 427.5
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  12. Mark C. Murphy (2006). Natural Law in Jurisprudence and Politics. Cambridge University Press.score: 418.5
    Natural law is a perennial though poorly represented and understood issue in political philosophy and the philosophy of law. Mark C. Murphy argues that the central thesis of natural law jurisprudence--that law is backed by decisive reasons for compliance--sets the agenda for natural law political philosophy, which demonstrates how law gains its binding force by way of the common good of the political community. Murphy's work ranges over the central questions of natural law jurisprudence and political (...)
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  13. Daniel Chernilo (2013). The Natural Law Foundations of Modern Social Theory: A Quest for Universalism. Cambridge University Press.score: 418.5
    Contemporary social theory and natural law : Jurgen Habermas -- A natural-law critique of modern social theory : Karl Lowith, Leo Strauss and Eric Voegelin -- Natural law and the question of universalism -- Modern natural law I : Hobbes and Rousseau on the state of nature and social life -- Modern natural law II : Kant and Hegel on proceduralism and ethical life -- Classical social theory I : Marx, Tonnies and Durkheim on alienation, (...)
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  14. Wolfhart Pannenberg (2006). Contributions From Systematic Theology. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. Oup Oxford. 359-371.score: 396.0
    Accession Number: ATLA0001712206; Hosting Book Page Citation: p 359-371.; Language(s): English; General Note: Bibliography: p 371.; Issued by ATLA: 20130825; Publication Type: Essay.
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  15. Michael P. Levine (1986). The Role of Reason in the Ethics of Maimonides: Or, Why Maimonides Could Have Had a Doctrine of Natural Law Even If He Did Not. Journal of Religious Ethics 14 (2):279 - 295.score: 396.0
    After presenting a paradigm of natural law taken from Cicero and Aquinas, I discuss aspects of Maimonides' ethical theory that appear to conflict with doctrines of natural law. My conclusion will be that Maimonides' adaptation of the Aristotelian metaphysic and doctrine of the "Golden Mean" produced a teleological ethic that is reconcilable with his view that certain moral and legal injunctions are revealed. A doctrine of natural law is compatible with the ethical doctrines that Maimonides held. (...)
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  16. Ruth Austin Miller (2009). Law in Crisis: The Ecstatic Subject of Natural Disaster. Stanford University Press.score: 387.0
    Law in Crisis is an unsettling history of natural disaster and political subject formation in the modern world.
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  17. Owen Anderson (2008). The Presuppositions of Religious Pluralism and the Need for Natural Theology. Sophia 47 (2):201-222.score: 378.0
    In ‘The Presuppositions of Religious Pluralism and the Need for Natural Theology’ I argue that there are four important presuppositions behind John Hick’s form of religious pluralism that successfully support it against what I call fideistic exclusivism. These are i) the ought/can principle, ii) the universality of religious experience, iii) the universality of redemptive change, and iv) a view of how God (the Eternal) would do things. I then argue that if these are more fully developed (...)
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  18. David Novak (2004). Is Natural Law a Border Concept Between Judaism and Christianity? Journal of Religious Ethics 32 (2):237-254.score: 378.0
    With the passing of disputations between Jewish and Christian thinkers as to whose tradition has a more universal ethics, the task of Jewish and Christian ethicists is to constitute a universal horizon for their respective bodies of ethics, both of which are essentially particularistic being rooted in special revelation. This parallel project must avoid relativism that is essentially anti-ethical, and triumphalism that proposes an imperialist ethos. A retrieval of the idea of natural law in each respective tradition enables the (...)
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  19. Robert P. George (ed.) (1992). Natural Law Theory: Contemporary Essays. Oxford University Press.score: 369.0
    Natural law theory is enjoying a revival of interest in a variety of scholarly disciplines including law, philosophy, political science, and theology and religious studies. This volume presents twelve original essays by leading natural law theorists and their critics. The contributors discuss natural law theories of morality, law and legal reasoning, politics, and the rule of law. Readers get a clear sense of the wide diversity of viewpoints represented among contemporary theorists, and an opportunity to evaluate (...)
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  20. Michael Cuffaro (2011). On Thomas Hobbes's Fallible Natural Law Theory. History of Philosophy Quarterly 28 (2):175-190.score: 369.0
    It is not clear, on the face of it, whether Thomas Hobbes's legal philosophy should be considered to be an early example of legal positivism or continuous with the natural-law tradition. On the one hand, Hobbes's command theory of law seems characteristically positivistic. On the other hand, his conception of the "law of nature," as binding on both sovereign and subject, seems to point more naturally toward a natural-law reading of his philosophy. Yet despite this seeming ambiguity, Hobbes (...)
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  21. T. J. Hochstrasser & Peter Schröder (eds.) (2003). Early Modern Natural Law Theories: Contexts and Strategies in Early Enlightenment. Kluwer Academic Publishers.score: 369.0
    The study of natural law theories is presently one of the most fruitful areas of research in the studies of early modern intellectual history, and moral and political theory. Likewise the historical significance of the Enlightenment for the development of `modernisation' in many different forms continues to be the subject of controversy. This collection therefore offers a timely opportunity to re-examine both the coherence of the concept of an `early Enlightenment', and the specific contribution of natural law theories (...)
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  22. Matthew B. O'Brien & Robert C. Koons (2012). Objects of Intention: A Hylomorphic Critique of the New Natural Law Theory. American Catholic Philosophical Quarterly 86 (4):655-703.score: 369.0
    The “New Natural Law” Theory (NNL) of Germain Grisez, John Finnis, Joseph Boyle, and their collaborators offers a distinctive account of intentional action, which underlies a moral theory that aims to justify many aspects of traditional morality and Catholic doctrine. -/- In fact, we show that the NNL is committed to premises that entail the permissibility of many actions that are irreconcilable with traditional morality and Catholic doctrine, such as elective abortions. These consequences follow principally from two (...) of the NNL. The first aspect is its distinctive version of the planning theory of intention, in which adopting the 'first-person perspective' of an agent is a sufficient, and not merely necessary, condition for determining the nature of his intentional action; this planning theory rests upon an implicitly Cartesian conception of human behavior, in which behavior chosen by an agent has no intrinsic “intentionalness” apart from what he confers upon it as part of his plan. The second aspect is the NNL's distinctive account of basic human goods' incommensurability, according to which there is no common factor shared by basic human goods that allows them to be comparatively ranked in any way that directs practical deliberation. -/- The entailments of these two aspects of the NNL, we argue, amount to a reductio ad absurdum. Pace the proponents of the NNL account, we sketch an alternative hylomorphic conception of intentional action that avoids untoward moral implications by grounding human agency in the exercise of basic powers that are either (a) essential constituents of human nature or (b) acquired through participation in social practices. This conception of intentional action provides a stronger foundation for natural law theory. (shrink)
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  23. Brandt Dainow (2013). What Can a Medieval Friar Teach Us About the Internet? Deriving Criteria of Justice for Cyberlaw From Thomist Natural Law Theory. Philosophy and Technology 26 (4):459-476.score: 369.0
    This paper applies a very traditional position within Natural Law Theory to Cyberspace. I shall first justify a Natural Law approach to Cyberspace by exploring the difficulties raised by the Internet to traditional principles of jurisprudence and the difficulties this presents for a Positive Law Theory account of legislation of Cyberspace. This will focus on issues relating to geography. I shall then explicate the paradigm of Natural Law accounts, the Treatise on Law, by Thomas Aquinas. From this (...)
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  24. Henrik Syse (2007). Natural Law, Religion, and Rights: An Exploration of the Relationship Between Natural Law and Natural Rights, with Special Emphasis on the Teachings of Thomas Hobbes and John Locke. St. Augustine's Press.score: 369.0
    The Euthyphro problem and the natural law : an investigation of some aspects of the medieval debate on natural law -- Aristotle : natural law and man in the "metaxy" -- St. Thomas Aquinas : the "lex naturalis" -- Thomas Hobbes : The state of nature and natural rights -- John Locke : natural law, natural rights and God -- Concluding remarks and a heavenly dialogue.
     
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  25. Samuel Mejías Valbuena (2005). Philosophical, Scientist, Moral, Ethics and Religious Analysis in the Juridical Compared Science in the Law of Cloning. S. Mejías Valbuena.score: 351.0
     
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  26. Owen J. Anderson (2012). The Natural Moral Law: The Good After Modernity. Cambridge University Press.score: 346.5
    Machine generated contents note: 1. The postmodern challenge: from modernity to postmodernity; 2. Traditional natural law: differences in Aristotle and Aquinas; 3. Patterns in historical thinking about the good; 4. The challenge of modernity: religious wars and the need for universal law; 5. The challenges of naturalism: legal realism or natural law; 6. Objectivity without a metaphysical foundation; 7. Contemporary natural law: practical rationality and legal opinions; 8. Natural law as a theory with metaphysical baggage: (...)
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  27. Sallie B. King (2002). From Is to Ought: Natural Law in Buddhadasa Bhikkhu and Phra Prayudh Payutto. Journal of Religious Ethics 30 (2):275 - 293.score: 333.0
    The contemporary Thai Theravada Buddhist monks Buddhadasa Bhikkhu and Phra Prayyudh Payutto espouse a version of natural law thinking in which the norms of good behavior derive from the nature of the world, specifically its features of conditionality, causality, karma and interdependence. An ethic which stresses non-egoic harmony is the result. This paper (1) develops the notion of natural law in their thinking and (2) critically evaluates these ideas as a foundation for ethical thought, specifically asking whether such (...)
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  28. Eugene F. Rogers Jr (1999). Aquinas on Natural Law and the Virtues in Biblical Context Homosexuality as a Test Case. Journal of Religious Ethics 27 (1):29-56.score: 292.5
  29. Andrew Franklin-Hall (2012). Creation and Authority: The Natural Law Foundations of Locke's Account of Parental Authority1. Canadian Journal of Philosophy 42 (3-4):255-279.score: 288.0
    John Locke occupies a central place in the contemporary philosophical literature on parental authority, and his child-centered approach has inspired a number of recognizably Lockean theories of parenthood.2 But unlike the best historically informed scholarship on other aspects of Locke's thought, those interested in his account of parental rights have not yet tried to understand its connection to debates of the period or to Locke's broader theory of natural law. In particular, Locke's relation to the seventeenth-century conversation about (...)
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  30. David Boucher (2009). The Limits of Ethics in International Relations: Natural Law, Natural Rights, and Human Rights in Transition. OUP Oxford.score: 288.0
    Ethical constraints on relations among individuals within and between societies have always reflected or invoked a higher authority than the caprices of human will. For over two thousand years Natural Law and Natural Rights were the constellations of ideas and presuppositions that fulfilled this role in the west, and exhibited far greater similarities than most commentators want to admit. Such ideas were the lens through which Europeans evaluated the rest of the world. In his major new book David (...)
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  31. J. M. Dubois (2008). Is Anesthesia Intrinsically Wrong? On Moral Absolutes and Natural Law Methodology. Christian Bioethics 14 (2):206-216.score: 288.0
    This article engages two fundamentally different kinds of so-called natural law arguments in favor of specific moral absolutes: Elizabeth Anscombe's claim that certain actions are known to be intrinsically wrong through intuition (or mystical perceptions), and John Finnis's claim that such actions are known to be wrong because they involve acting directly against a basic human good. Both authors maintain, for example, that murder and contraceptive sexual acts are known to be wrong, always and everywhere, through their respective epistemological (...)
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  32. Daniel Chernilo (2010). On the Relationships Between Social Theory and Natural Law: Lessons From Karl Löwith and Leo Strauss. History of the Human Sciences 23 (5):91-112.score: 288.0
    This article offers a combined reading of Karl Löwith’s and Leo Strauss’s critique of social theory from the point of view of the natural law tradition broadly understood. Within the context of a growing interest in revisiting social theory’s debt to natural law, the piece seeks to unfold the connections between the two traditions without searching to restore any kind of natural law. Rather, it looks at their relationships as one of Aufhebung — the suspension and carrying (...)
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  33. Robert Wokler (1994). Rousseau's Pufendorf: Natural Law and the Foundations of Commercial Society. History of Political Thought 15 (3):373-402.score: 288.0
    have tried to sketch certain aspects of Rousseau's revolutionary significance on several occasions before, and I do not here mean to pursue that subject further. My aim, rather, will be to consider the political dimension of liberty, as he conceived it, in the light of a particular debate which to my mind has formed the most important contribution to the study of Rousseau's political thought in the twentieth century, around a theme which had received perhaps insufficient, and certainly less (...)
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  34. Anver M. Emon, Matthew Levering & David Novak (2014). Natural Law: A Jewish, Christian, and Islamic Trialogue. Oup Oxford.score: 288.0
    This book critically and constructively explores the resources offered for natural law doctrine by classical thinkers from three traditions: Jewish, Christian, and Islamic. Three scholars each offer a programmatic essay on natural law doctrine in their particular religious tradition and then respond to the other two essays.
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  35. John Piderit (2011). Sexual Morality: A Natural Law Approach to Intimate Relationships. OUP USA.score: 288.0
    Informal customs are the casual norms for most young adults in matters of sexual intimacy. Unfortunately, the sexual revolution has not proven to be as beneficial to women as was once thought and young men enjoy themselves without preparing themselves to be husbands and fathers. In this book, Piderit argues that a natural law approach to morality provides a grounded pathway toward marriage, and shows why these fairly traditional practices help young people find a partner to whom he or (...)
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  36. Hugh Mercer Curtler (1974). Other Aspects of Kant's Philosophy of Law. Philosophical Forum 4.score: 265.5
    THE ESSAY IS A REPLY TO NORMAN BOWIE'S EARLIER ARTICLE "ASPECTS OF KANT'S PHILOSOPHY OF LAW" IN THE "FORUM" (VOL. II, 4). CONTRARY TO BOWIE, I CONTEND THAT THE NATURAL LAW ELEMENTS PREDOMINATE IN KANT'S PHILOSOPHY OF LAW. THE CITIZEN CONFRONTED BY A CIVIL LAW THAT RUNS COUNTER TO THE MORAL LAW HAS ALTERNATIVES OTHER THAN REBELLION. HE CAN (1) SEEK REFORM OF THE LAW, (2) OFFER 'NEGATIVE RESISTANCE' TO THE LAW, OR (3) 'AVOID SOCIETY ALTOGETHER'-BREAK THE SOCIAL (...)
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  37. Hans Kelsen (1957/2000). What is Justice?: Justice, Law, and Politics in the Mirror of Science: Collected Essays. Lawbook Exchange.score: 256.5
    What is justice? -- The idea of justice in the Holy Scriptures -- Platonic justice -- Aristotle's doctrine of justice -- The natural-law doctrine before the tribunal of science -- A "dynamic" theory of natural law -- Absolutism and relativism in philosophy and politics -- Value judgments in the science of law -- The law as a specific social technique -- Why should the law be obeyed? -- The pure theory of the law and analytical jurisprudence -- Law, (...)
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  38. Paul J. Weithman (1993). Natural Law, Property, and Redistribution. Journal of Religious Ethics 21 (1):165 - 180.score: 252.0
    In his essay "Natural Law, Property, and Justice," B. Andrew Lustig argues for what he calls "significant correspondences" between John Locke's theory of property and scholastic theories of property on the one hand, and between Locke's theory and contemporary Catholic social teaching on the other. These correspondences, Lustig claims, establish an intellectual "tradition of property in common." I argue that linking Aquinas--even via Locke--to the redistributivism of contemporary Catholic social teaching requires distorting his political theory. This distortion, I argue, (...)
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  39. James T. Johnson (1975). Natural Law as a Language for the Ethics of War. Journal of Religious Ethics 3 (2):217 - 242.score: 252.0
    To assess the utility of appeals to natural law as a way of projecting ethical claims across ideological and cultural boundaries, three examples of such appeals in just war theory are critically analyzed and evaluated: those of contemporary international lawyers Myres McDougal and Florentino Feliciano, theological ethicist Paul Ramsey, and Franciscus de Victoria, a sixteenth-century Spanish theorist whose recasting of Christian just war thought gave rise to secular international law. The conclusion is that natural-law appeals today can (...)
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  40. Douglas Sturm (1992). Natural Law, Liberal Religion, and Freedom of Association: James Luther Adams on the Problem of Jurisprudence. Journal of Religious Ethics 20 (1):179 - 207.score: 252.0
    In contrast to classical natural law theory and traditional individualist liberalism, James Luther Adams develops a version of natural law doctrine grounded in liberal religion. In its ontological dimension, his natural law doctrine is derived from a communal understanding of the character of reality. In its institutional dimension, his natural law doctrine promotes a kind of democracy in which freedom of association is central. From this perspective, law is a practice intended to empower persons through (...)
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  41. Jean Porter (1996). Contested Categories: Reason, Nature, and Natural Order in Medieval Accounts of the Natural Law. Journal of Religious Ethics 24 (2):207 - 232.score: 252.0
    When we approach medieval writings on the natural law in terms of our contemporary interpretations of such basic categories as reason, nature, and natural order, these writings are bound to seem confused, incomplete, and unsophisticated. Yet if we allow these writings to speak in their own terms, respecting the integrity of their thought, a different picture emerges. We find there an account of the natural law which is significantly different from any contemporary version. This account is illuminating (...)
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  42. Richard Worrell & Michael C. Appleby (2000). Stewardship of Natural Resources: Definition, Ethical and Practical Aspects. [REVIEW] Journal of Agricultural and Environmental Ethics 12 (3):263-277.score: 234.0
    Stewardship is potentially a usefulconcept in modernizing management philosophies. Use ofthe term has increased markedly in recent years, yetthe term is used loosely and rarely defined in landmanagement literature. The connections between thispractical usage and the ethical basis of stewardshipare currently poorly developed. The followingdefinition is proposed: ``Stewardship is theresponsible use (including conservation) of naturalresources in a way that takes full and balancedaccount of the interests of society, futuregenerations, and other species, as well as of privateneeds, and accepts significant answerability (...)
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  43. Jerome Arthur Stone (2008). Religious Naturalism Today: The Rebirth of a Forgotten Alternative. State University of New York Press.score: 225.0
    Part I: The birth of religious naturalism -- Philosophical religious naturalism -- Theological religious naturalism -- Analyzing the issues -- Interlude religious naturalism in literature -- Part II: The rebirth of religious naturalism -- Sources of religious insight -- Current issues in religious naturalism -- Other current religious naturalists -- Conclusion: Living religiously as a naturalist.
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  44. Thom Brooks (2007). Between Natural Law and Legal Positivism: Dworkin and Hegel on Legal Theory. Georgia State University Law Review 23 (3):513-60.score: 222.0
    In this article, I argue that - despite the absence of any clear influence of one theory on the other - the legal theories of Dworkin and Hegel share several similar and, at times, unique positions that join them together within a distinctive school of legal theory, sharing a middle position between natural law and legal positivism. In addition, each theory can help the other in addressing certain internal difficulties. By recognizing both Hegel and Dworkin as proponents of a (...)
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  45. William A. Galston & Peter H. Hoffenberg (eds.) (2010). Poverty and Morality: Religious and Secular Perspectives. Cambridge University Press.score: 222.0
    Machine generated contents note: 1. Introduction William A. Galston and Peter H. Hoffenberg; 2. Global poverty and uneven development Sakiko Fukuda-Parr; 3. The karma of poverty: a Buddhist perspective David R. Loy; 4. Poverty and morality in Christianity Kent A. Van Til; 5. Classical liberalism, poverty, and morality Tom G. Palmer; 6. Confucian perspectives on poverty and morality Peter Nosco; 7. Poverty and morality: a feminist perspective Nancy J. Hirschmann; 8. Hinduism and poverty Arvind Sharma; 9. The problem of poverty (...)
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  46. Thomas Giddens (forthcoming). Natural Law and Vengeance: Jurisprudence on the Streets of Gotham. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique:1-21.score: 222.0
    Batman is allied with modern natural law in the way he relies upon reason to bring about his vision of ‘true justice’, operating as a force external to law. This vision of justice is a protective one, with Batman existing as a guardian—a force for resistance against the corruption of the state and the failures of the legal system. But alongside his rational means, Batman also employs violence as he moves beyond the boundaries of the civilised state into the (...)
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  47. Michaela Rehm (2012). Obligation in Rousseau: Making Natural Law History? Jahrbuch für Recht Und Ethik/Annual Review of Law and Ethics 20:139-154.score: 222.0
    Is Rousseau an advocate of natural law or not? The purpose of Rehm’s paper is to suggest a positive answer to this controversially discussed question. On the one hand, Rousseau presents a critical history of traditional natural law theory which in his view is based on flawed suppositions: not upon natural, but on artificial qualities of man, and even rationality and sociability are counted among the latter. On the other hand he presents the self-confident manifesto for a (...)
     
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  48. Erik Åkerlund (2010). Suárez's Ideas on Natural Law in the Light of His Philosophical Anthropology and Moral Psychology. In Virpi Mäkinen (ed.), The Nature of Rights: Moral and Political Aspects of Rights in Late Medieval and Early Modern Philosophy. The Philosophical Society of Finland.score: 220.5
  49. Laing (2012). The Connection Between Law and Justice in the Natural Law Tradition. In Nick Spencer (ed.), Religion and Law. London, Theos.score: 219.0
    Law, we are told, is a system of rules, created by men to govern human behaviour. Students of law, introduced to legal systems, become familiar with varied sources of law – legislative, judicial and executive in character. There are undoubtedly prescriptive human rules that govern men set up by public authorities that are advertised as being for the common good. These appear as visible, socially constructed systems in different jurisdictions and even as international systems across jurisdictions. But is this all (...)
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  50. Craig Paterson (2010). Review of Assisted Suicide and Euthanasia: A Natural Law Ethics Approach. [REVIEW] Ethics and Medicine 26 (1):23-4.score: 216.0
    As medical technology advances and severely injured or ill people can be kept alive and functioning long beyond what was previously medically possible, the debate surrounding the ethics of end-of-life care and quality-of-life issues has grown more urgent. In this lucid and vigorous book, Craig Paterson discusses assisted suicide and euthanasia from a fully fledged but non-dogmatic secular natural law perspective. He rehabilitates and revitalises the natural law approach to moral reasoning by developing a pluralistic account of just (...)
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