Law and Aesthetics draws on the work of poets as well as philosophers. Taking as its starting point Shelleys assertion that poets are unacknowledged legislators,the book suggests that there is a way of thinking that, as yet, has not been taken up by those who make use of literary aesthetics to understand law. The book tracks this aesthetic thinking through the failures of critical legal studies and stages an encounter with psychoanalysis, before suggesting that an aesthetics of law can be exhumed from Nietzsches work. The aesthetic is a call to the creative: fashion new law. A review of contemporary legal theory that makes use of aesthetic perspectives suggests that dissident and radical Nietzschean energies continue to animate legal thought. In the final chapter, an aesthetics of law is shown to make for an interruption of legal categories, and the generation of new legal relationships. The book concludes with a further meditation on Shelleys poetry, and a call to continue in the spirit of aesthetic reinvention.
Jurisprudence is the prudence of jus, law's consciousness and conscience. Throughout history, when thinkers wanted to contemplate the organisation of society or the relationship between authority and the subject, they turned to law. All great philosophers, from Plato to Hobbes, Kant, Hegel, Marx and Weber had either studied the law or had a deep understanding of legal operations. But jurisprudence is also the conscience of law, the exploration of law's justice and of an ideal law or equity at the bar of which state law is always judged. Jurisprudence brings together 'is' and 'ought', the positive and the normative, law and justice. But after a long process of decay, legal theory is today characterised by cognitive and moral poverty. Jurisprudence has become restricted and academically peripheral, a guidebook to technocratic legalism and a legitimation of the existent. Critical jurisprudence returns to the classical tradition of a general philosophy of law and adopts a much wider concept of legality. It is concerned both with posited law and with the law of the law. All legal aspects of the economic, political, emotional and physical modes of production and reproduction of society are part of critical jurisprudence. This widening of scope allows a radical rethinking of the nature of rights, justice, sovereignty and judgement. A political philosophy of justice today must examine the political economy of law; transitions from Empire to nation; ideological and imaginary constructions through which we understand ourselves and relate to others; ways in which gender, race or sexuality create forms of identity that both discipline bodies and offer sites of resistance. Law's complicity with political oppression, violence and racism has to be faced before it is possible to speak of a new beginning for legal thought, which in turn is the necessary precondition for a theory of justice. Critical Jurisprudence offers an ethics of law against the nihilism of power and an aesthetics of existence for the melancholic lawyer.
Justice as Welfare provides an egalitarian account of distributive justice by rethinking notions of welfare. It first considers possible forms of decentered welfare to promote communal and individual autonomy rather than the bureaucratic, centralized market-oriented control. Next, it uses theoretical resources to rethink the conventional notions of solidarity that support welfare. Drawing on recent work in continental philosophy, Justice as Welfare suggests that welfare requires a notion of social ontology. It provides both an account of the existential context of communal risk sharing and a framework to think about desire, value, and opportunity. Noting present political and economic realities, it suggests that international strategies to control 'flight capital' are necessary to create and maintain egalitarian welfare. Justice as Welfare aims to present a convincing theoretical account of welfare as social justice and to show how this requires the assertion of democratic control over economic and social reproduction at both national and international levels. This philosophically informed argument about egalitarian justice will appeal to anyone researching issues of social welfare, political theory, and applied political philosophy.
Linking critical legal thinking to constitutional scholarship and a practical tradition of US lawyering that is orientated around anti-poverty activism, this book offers an original, revisionist account of contemporary jurisprudence, legal theory and legal activism. The book argues that we need to think in terms of a much broader inheritance for critical legal thinking that derives from the social ethics of the progressive era, new left understandings of "creative democracy" and radical theology. To this end, it puts jurisprudence and legal theory in touch with recent scholarship on the American left and, indeed, with attempts to recover the legacies of progressive era thinking, the civil rights struggle and the Great Society. Focusing on the theory and practice of poverty law in the period stretching from the mid-1960s to the present day, the book argues that at the heart of both critical and liberal thinking is an understanding of the lawyer as an ethical actor: inspired by faith or politics to appreciate the potential and limits of law in the struggle against economic inequality.
The Politics of the Common Law offers a critical introduction to the legal system of England and Wales. Unlike other conventional accounts, this revised and updated second edition presents a coherent argument, organised around the central claim that contemporary postcolonial common law must be understood as an articulation of human rights and open justice. The book examines the impact of the European Convention and European Union law on the structures and ideologies of the common law and engages with the politics of the rule of law. These themes are read into normative accounts of civil and criminal procedure that stress the importance of due process. The final sections of the book address the reality of civil and criminal procedure in the light of recent civil unrest in the UK and the growing privatisation of public services. The book questions whether it is possible to find a balance between the requirements of economics and the demands of justice.
To understand globalized law it is necessary to bring together insights gained from disparate strands of study: international political economy, economic law, human rights law, and the law of war. Focusing on WTO, the UN, the World Bank, and the IMF, Globalization and Law shows how their legal and regulatory regimes are linked to the politics of world markets. It also looks at the operation of law and economy at a national level where globalized law can be seen in action. Chapters consider the politics of oil and human rights in Nigeria, and the invasion and 'reconstruction' of Iraq. Other broad themes are also examined. Looking at the fate of people in the third world who are the subjects of economic development and development law, we can bring to light the power relationships and ideologies that are attendant on the development project. In conclusion, it is argued that we need to engage with the claims to humanity that lie behind the notion of human rights, the war against terrorism and military intervention. Globalized law raises fraught questions about the role of international regimes and the interests and values in whose name they claim to operate.
Law and Aesthetics draws on the work of poets as well as philosophers. Taking as its starting point Shelleys assertion that poets are unacknowledged legislators,the book suggests that there is a way of thinking that, as yet, has not been taken up by those who make use of literary aesthetics to understand law. The book tracks this aesthetic thinking through the failures of critical legal studies and stages an encounter with psychoanalysis, before suggesting that an aesthetics of law can be exhumed from Nietzsches work. The aesthetic is a call to the creative: fashion new law. A review of contemporary legal theory that makes use of aesthetic perspectives suggests that dissident and radical Nietzschean energies continue to animate legal thought. In the final chapter, an aesthetics of law is shown to make for an interruption of legal categories, and the generation of new legal relationships. The book concludes with a further meditation on Shelleys poetry, and a call to continue in the spirit of aesthetic reinvention.
The aim of this essay is to analyse TV series from the point of view of philosophical aesthetics. Aiming to show how philosophy may contribute to “seriality studies”, Andrzejewski and Salwa focus on seriality as a factor which defines the structure of TV series, their aesthetic properties, as well as their modes of reception. TV series have been studied within media theory and cultural studies for quite a long time, but they have been approached mainly in terms of their production, distribution, and consumption across various and changing social contexts. Following the agenda of philosophical aesthetics Andrzejewski and Salwa claim instead seriality implies a sort of normativity, i.e. that it is possible to indicate what features a television show has to have in order to be a serial show as well as the manner in which it should be watched if it is to be experienced as a serial work.
Poetry, Politics, and the Law in Modern Ireland is a richly detailed exploration of how modern Irish poetry has been shaped by, and responded to, the laws, judgments, and constitutions of both of the island’s jurisdictions. Focusing on poets’ responses in their writing to such contentious legal issues as partition, censorship, paramilitarism, and the curtailment of women’s reproductive and other rights, this monograph is the first in the growing field of law and literature to focus exclusively on modern Ireland. Hanna unpacks the legal engagements of both major and non-canonical poets from every decade between the 1920s and the present day, including Rhoda Coghill, Austin Clarke, Paul Durcan, Elaine Feeney, Miriam Gamble, Seamus Heaney, Thomas Kinsella, Paula Meehan, Julie Morrissy, Doireann Ní Ghríofa, and W. B. Yeats. Poetry from the time of independence onwardhas been shaped by two opposing forces. On the one hand, the Irish public has traditionally had strong expectations that poets offer a dissenting counter-discourse to official sources of law. On the other hand, poets have more recently expressed skepticism about the ethics of speaking for others and about the adequacy of art in performing a public role. Hanna’s fascinating study illuminates the poetry that arises from these antithetical modern conditions.
Water and Roman Urbanism: Towns, Waterscapes, Land Transformation and Experience in Roman Britain offers a new perspective for investigating Roman settlement and how urban spaces were created and experienced by focusing on the relationship between settlement and water and the meanings attributed to these places. Rather than a descriptive approach to the urban fabric it emphasises social context and cultural meaning through interpretative frameworks of analysis. Central are the cultural and experiential implications of water forming part of towns, rather than economic and practical arguments, and the way in which these places were used and altered over time. The book emphasises a social approach and has considerable implications for our understanding of life in the Roman period as a whole.
Linking critical legal thinking to constitutional scholarship and a practical tradition of US lawyering that is orientated around anti-poverty activism, this book offers an original, revisionist account of contemporary jurisprudence, legal theory and legal activism. The book argues that we need to think in terms of a much broader inheritance for critical legal thinking that derives from the social ethics of the progressive era, new left understandings of "creative democracy" and radical theology. To this end, it puts jurisprudence and legal theory in touch with recent scholarship on the American left and, indeed, with attempts to recover the legacies of progressive era thinking, the civil rights struggle and the Great Society. Focusing on the theory and practice of poverty law in the period stretching from the mid-1960s to the present day, the book argues that at the heart of both critical and liberal thinking is an understanding of the lawyer as an ethical actor: inspired by faith or politics to appreciate the potential and limits of law in the struggle against economic inequality.
The Politics of the Common Law offers a critical introduction to the legal system of England and Wales. Unlike other conventional accounts, this revised and updated second edition presents a coherent argument, organised around the central claim that contemporary postcolonial common law must be understood as an articulation of human rights and open justice. The book examines the impact of the European Convention and European Union law on the structures and ideologies of the common law and engages with the politics of the rule of law. These themes are read into normative accounts of civil and criminal procedure that stress the importance of due process. The final sections of the book address the reality of civil and criminal procedure in the light of recent civil unrest in the UK and the growing privatisation of public services. The book questions whether it is possible to find a balance between the requirements of economics and the demands of justice.
Globalized law brings together disparate strands of study including international political economy, human rights law, and the law of war. Globalization and Law examines international institutions including the WTO, the World Bank, and the IMF and shows how they are linked to the politics of world markets and the politics of war. The book looks at these interactions at the micro level where globalized law can be seen in action, from the politics of oil and human rights in Nigeria to the current war in Iraq and the claim of a just war fought for human rights. Looking at the fate of people worldwide in the context of trends in economic development, the exploitation of human rights regimes, and supposedly humanitarian interventions, we see that many are unhomed by the forces of globalization. Whose humanity lies behind the claims to human rights? Whose interests are best served by the market? Can we ever go home again?
In the beginning...there was paradise. Meet God, Adam and Eve and, of course, the Serpent as they live in the legendary place known as The Garden of Eden. Apples abound as Adam and Eve try to avoid being cursed and thrown out of the garden forever. Theres also Cain and Abel and the fight for supremacy. Watch as Eve tries to save her sisters of the human race from being cursed for centuries. Its all in there just as you remember and yet, a little different. Come back to the beginning when man and woman were peaceful and content. Before human nature took hold and the Fall began. See as human history begins and the folly of the human race unfolds. Youll have so much fun, you wont want to leave the Garden of Eden ever again!
SON OF MAN I'm known as: Michael - The Chosen One - Ancient of Days - Elect One - Adam As foretold by the scriptures who liveth amongst you now for these last days in this sacred Book of Adam 45 And so it is written, The first man Adam was made a living soul; the last cAdam was made a dquickening spirit 1 Corinthians 15:45
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