Relevant bibliographies by topics / Compromise (Jewish law)

Academic literature on the topic 'Compromise (Jewish law)'

Author: Grafiati
Published: 27 July 2024
Last updated: 28 July 2024

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Journal articles on the topic "Compromise (Jewish law)"

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Kranz, Dani. "Quasi-ethnic capital vs. quasi-citizenship capital: Access to Israeli citizenship." Migration Letters 13, no. 1 (January 14, 2016): 64–83. http://dx.doi.org/10.33182/ml.v13i1.264.

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Israel defines itself as a Jewish state by way of ideology, policy, and constitutionality. Jewish immigration is encouraged, and rewarded with direct access to Israeli citizenship for olim (Jewish immigrants) and their immediate family. The legal situation for foreign, non-Jewish partners, and spouses of Israeli Jewish citizens is different: these non-Jewish immigrants can potentially access Israeli citizenship through the Nationality Law. These different inroads into Israeli citizenship for both groups must be seen in connection to diasporic Jewish history, Israeli history, the country’s geopolitical situation, as well as attitudes toward intermarriage. In practice this means that the incorporation of non-Jewish spouses of olim is a compromise to bolster Jewish immigration, while the problems of incorporating the partners/spouses of Israeli Jewish citizens stem from (historic and current) negative attitudes toward intermarriage, the Israeli/Palestinian conflict, and labour migration, all of which ramify into the issue of family reunion for all Israeli citizens.
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Macdonald, A. D. "The seventy-two elders of Aristeas: An evaluation of speculation." Journal for the Study of the Pseudepigrapha 29, no. 1 (September 2019): 36–53. http://dx.doi.org/10.1177/0951820719875719.

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The Letter of Aristeas recounts the translation of the Jewish Law into Greek by seventy-two Jewish elders. That number of elders (seventy-two) has been the subject of considerable discussion, and several competing explanations for the origin of the number have been proposed. Some scholars claim the number is derived from Hellenistic (specifically grammatical or arithmological) traditions, whereas others see precedent for the number seventy-two in the details of Exod 24 or Num 11. This paper evaluates several such hypotheses (most of them relatively recent), showing most to be speculative and lacking explanatory power. Rejecting such hypotheses, this paper argues that the number seventy-two emerges from a compromise between two of Pseudo-Aristeas’s interests—a hypothesis rendered all the more plausible by its appearance in Epiphanius. All this justifies an appeal for scholars to exercise both diligence and restraint regarding Jewish and Christian engagement with exodus traditions.
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Anastasiia, Ivanova. "Law on National Personal Autonomy as part of the Сonstitution of Ukrainian People’s Republic: history of creation : on history of creation." Yearly journal of scientific articles “Pravova derzhava”, no. 31 (2020): 144–52. http://dx.doi.org/10.33663/0869-2491-2020-31-144-152.

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Introduction. The article reconstructs the process of drafting the law of UPR "On National-Personal Autonomy" as part of the Constitution of UNR in 1918. The history of drafting the text of the bill, its discussion and adoption is considered. Particular attention is paid to the authorship of the law on national and personal autonomy prepared by a special commission of the Vice-Secretariat of Jewish Affairs, composed of M. Zilberfarb, I. Ya. Khurgin and M. Shats-Anin. The aim of the article is to reconstruct the history of the preparation of the law on national-personal autonomy. The author regards it as part of the Constitution of UNR. The author argues that the authorship of the law, and, this part of the Constitution of UNR, belongs to a separate commission consisting of representatives of the vice secretary for Jewish affairs chaired by Moses Zilberfarb. Methods and results. The process of drafting the law, as well as its subsequent discussion and adoption, are discussed in detail. The most painful issues were the scope of the powers of the National Union and their right to collect taxes with a corresponding narrowing of the tax capacity of the state. The draft law was first considered by the Jewish National Council, then on December 19, 1917, by the General Secretariat. The Ukrainian Central Rada began considering the law on December 30, 1917, continued on January 2, 1918, and finally adopted it on January 9, 1918. Despite the fact that some points of the law caused controversy between the factions, and some memoir sources mention the extremely negative perception of the members of the Central Election Commission represented at the session of the law at the level of the idea of national and personal autonomy, while voting on the law as a whole there was “no dissent” or “abstained”. Conclusions. Such an approach allows to deepen the traditional interpretation of the law on national-personal autonomy as a testimony to the liberality of national policy of the Central Rada. The experience of drafting a law on national personal autonomy and its subsequent discussion and adoption demonstrates a successful combination of a deep professional approach and political thinking, an active position in the defense of their own interests - by Jewish politicians, and state thinking, the ability to compromise, uphold national state priorities through the involvement of national minorities as "allies" – by pro-Ukrainian politicians. This combination is evidenced by the existence of a significant influence of the Jewish factor on the development of the legal system of the young Ukrainian republic. Along with the obvious dependence of Ukrainian Jewry on the decisions of the Ukrainian government, there is every reason to argue that there has been a noticeable reverse influence of Jewish politicians on Ukrainian law, and ultimately about the mutual influence of Ukrainian and Jewish factors in Ukrainian lawmaking 1917–1918.
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Gea, Ibelala. "SALIB KRISTUS SEBAGAI SIMBOL KEKERASAN UMAT YAHUDI (Studi Teologis Matius 26:1-5 Diperhadapkan dengan Kondisi Indonesia Masa Kini)." Jurnal Teologi Cultivation 3, no. 1 (July 14, 2019): 66–78. http://dx.doi.org/10.46965/jtc.v3i1.256.

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AbstractThe research in this article aims to explain that theologically, the crucifixion of Christ as a symbol of the violence of the Jews hide behind the Roman law, and confronted with the condition of present-day Indonesia.To explain the violence that comes from Matthew 26: 1-5 as a basis for the discussions were enriched by a number of violence-related references.The results showed that violence as the imposition of the will to achieve the goals, whether individuals, groups and institutions.Violence tangible crucifixion of Jesus was hiding behind the guise of religious Jews, laden with engineering, which is the real Jesus was not guilty of what is charged to him.The Roman government represented Pilate dare not uphold justice, it can be called that trial and the verdict against Jesus is gray as a result of a compromise and government conspiracy with the leader of the majority religion, the Jewish religion.Violence in Indonesia, including violence against women, children and political violence as a sign of not respecting others.Lodging in the political violence, often triggered by the politicization of religion as a vehicle to achieve the goal by mobilizing the number of people that fanaticism and radicalism.Any violence is not in accordance with the will of God who loves the whole humanKeywords: Cross of Christ And Violence of Jewish People
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Einhorn, Talia. "Restitution of Archaeological Artifacts: The Arab-Israeli Aspects." International Journal of Cultural Property 5, no. 1 (January 1996): 133–53. http://dx.doi.org/10.1017/s0940739196000252.

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SummarySince the second half of the last century, public international law has been developing rules regulating the restitution of cultural objects removed from occupied territories during armed conflict. Today it is generally recognized that customary international law forbids pillage. The Protocol to the 1954 Hague Convention for the Protection of Cultural Property in the Event of Armed Conflict further mandates that artifacts removed from an occupied territory must be returned to the competent authorities of that territory at the close of hostilities. The Arab-Israeli case highlights the problematic side of this solution. Following the Six Day War in 1967, the Sinai Peninsula, the Golan Heights, the Gaza strip and the territory known as the “West Bank” came under Israeli control. Israeli archaeologists carried out numerous excavations, and discovered artifacts of special importance to Jewish cultural heritage. It is regrettable that, as a result of the peace treaty with Egypt, these artifacts can no longer be exhibited and appreciated at the Israel Museum in Jerusalem, but had to be delivered to Egypt, where they now face an uncertain future. A similar fate may befall the artifacts excavated in the Golan Heights. The Palestinian claim for restitution cannot be based on the Protocol. The Problem is nevertheless the same in all cases; if the artifacts are to be preserved, properly appreciated and made available for purposes of study and research, it may be more appropriate to distribute them among the states by way of compromise and agreement, that will seek to enhance their cultural significance, rather than use the arbitrary sole criterion of the place of discovery.
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Seymour, David M. "The autonomy of the political and the dissolution of the Jews." International Journal of Law in Context 3, no. 4 (December 2007): 373–87. http://dx.doi.org/10.1017/s1744552307004089.

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This essay argues that the more the state or the political is treated as autonomous the more the specific conception and history of Jews dissolves into a universalised and universalistic category. From this perspective, the emancipatory rights granted to Jews appear as exercises of an arbitrary sovereign power rather than the product and compromises of diverse interests in which Jews are present. This thesis is articulated through a discussion and comparison of two anti-emancipationist radical thinkers; Bruno Bauer and Girogio Agambem. Where Bauer demands the Jews’ emancipation from Judaism as a precondition for the granting of rights, Agamben dissolves the specific Jewish dimension of the Holocaust into a universalist notion of domination and the figure of the Musselman. I conclude by noting that, in the wake of this dissolution, any reference to Jewish specificity, even in death, can be interpreted as the Jews demanding ‘special privileges’ over and above others, thereby running the risk of the Holocaust taking its place in the chain of the antisemitic imagination.
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Schwartz, Elisheva. "Library of Congress Islamic and Jewish Law Classification Schedule." International Journal of Legal Information 29, no. 2 (2001): 497–500. http://dx.doi.org/10.1017/s0731126500009562.

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Islamic and Jewish law has, for years, been the orphan of the Library of Congress classification scheme. Left without a place of its own it has been either shoehorned into the religion schedules, or set aside in homegrown organizational schemes. In either case access to these materials was often compromised, and retrieval difficult.Fortunately, LC, in its work on the law schedules, has finally been able to generate draft versions of KBM–Jewish Law, and KBP–Islamic Law. We are fortunate that someone of Jolande Goldberg's prodigious talent and incredible energy was assigned the task of developing both of these schedules. She has overcome numerous roadblocks, and found consensus where there seemed to be none. The new schedules, as you will see, are both elegant structures in themselves, as well as constructed in such a way as to be a powerful tool for comparative research.
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Probert, Rebecca. "Getting Married: The Origins of the Current Law and Its Problems." Ecclesiastical Law Journal 23, no. 3 (August 23, 2021): 255–66. http://dx.doi.org/10.1017/s0956618x2100034x.

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The laws regulating how and where couples can get married – as opposed to who they can marry – are widely recognised as being in need of reform. The basic structure of the current law dates back to the Marriage Act 1836, and many elements – the requirements for Anglican weddings and differential treatment of Jewish and Quaker weddings – have a still longer history. Despite the law's longevity, many of the current requirements have their origins in past panics, tactical compromises or quick fixes. While the laws enacted in 1836 were shaped by their historical context, even then the legal framework did not fit how couples wanted to marry. This paper traces the history of marriage law reform to explain how we ended up with a set of laws that are highly restrictive, inconsistent and complex, and why reform is needed.
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Reich, Arie, and Guy Harpaz. "Kosher and Halal Slaughtering Before the Court of Justice: A Case of Religious Intolerance?" European Public Law 28, Issue 1 (February 1, 2022): 35–52. http://dx.doi.org/10.54648/euro2022003.

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In December 2020 the Court of Justice of the EU approved the legality of a decree, adopted by the Flemish Region in Belgium, which introduced an outright ban on slaughtering of animals by means of traditional Jewish and Muslim rites. The Court, which did not adopt the opinion of Advocate General Hogan, effectively nullified an express derogation for ritual slaughtering found in the EU’s regulation on slaughtering. This article will critically examine the Judgment, arguing that it has not only misinterpreted EU regulations, but also compromised the rights of European minorities to religious freedom under the Charter on the basis of questionable and inconsistent arguments of animal welfare. Animal Welfare, Kosher Slaughtering, Halal Slaughtering, Religious Freedom, Religious Minorities in Europe, European Court of Justice
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Katri, Ido. "Trans-Arab-Jew." TSQ: Transgender Studies Quarterly 6, no. 3 (August 1, 2019): 338–57. http://dx.doi.org/10.1215/23289252-7549442.

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Abstract In this article, Mizrahi (Jews of Arab descent) and trans legal claims will serve to expose the law as a tactic of stability. These experiences, positioned at the in-between of stable legal categories, embody the “other” of law, the affective ideologies that the law refuses. If transgender as an identity category emerged from the violent process of separating homosexuality and transsexuality to constitute gayness as normative, Mizrahi emerged from pitting the Jew and the Arab against each other to constitute the “new Jew,” a coherent member of a normative (whitened) nation. Yet the Arab and the Jew, the trans and the homo, are not separate spheres of being but constitute one another, exposing the excesses of gender/sex and race/ethnicity. The Mizrahi and the trans experience cannot escape the desire for normalization or the trauma of otherness, whose materialization into rights and property they critique. Still, the realities of in-betweenness hold the possibility of exceeding coherence, in a state of constant transition between mutually exclusive categories of being. Both positions serve as an affective intervention if they are considered as transitional spaces where one can dare to question the stability of reality and accept its shifting compromise formulation.
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Books on the topic "Compromise (Jewish law)"

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Michael, Rotenberg. Sofah le-hitḳayem: Ha-ḳiyum ha-meshutaf be-tsel ha-maḥloḳet = Co-existence in controversy. Yerushalayim: Karmel, 2020.

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Susanne, Veit, Reifner Udo, Institut für Finanzdienstleistungen, Germany Bundesministerium der Justiz, and Arbeitsgemeinschaft der Verbraucherverbände, eds. Aussergerichtliches Verbraucherinsolvenzverfahren: Anforderungs- und Ausstattungsprofil der Schuldnerberatungsstellen, Ausgestaltung des aussergerichtlichen Vergleichs. Köln: Bundesanzeiger, 1998.

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Loewe, Raphael, ed. Meshal Haqadmoni Fables from the Distant Past. Translated by Raphael Loewe. Liverpool University Press, 2004. http://dx.doi.org/10.3828/liverpool/9781874774563.001.0001.

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The wondrous fables of Ibn Sahula in Meshal haqadmoni, presented here in English for the first time, provide a most unusual introduction to the intellectual and social universe of the Sephardi Jewish world of thirteenth-century Spain. Ibn Sahula wrote his fables in rhymed prose, here rendered into English as rhymed couplets. They comprise a series of satirical debates between a cynic and a moralist, put into the mouths of animals; the moralist always triumphs. The debates, which touch on such subjects as time, the soul, the physical sciences and medicine, astronomy, and astrology, amply reflect human foibles, political compromise, and court intrigue. They are suffused throughout with traditional Jewish law and lore, a flavour reinforced by the profusion of biblical quotations reapplied. With parallel Hebrew and English texts, explanatory notes, indication of textual variants, and references for all the biblical and other allusions, this edition has much to offer to scholars in many areas: medieval Hebrew literature, medieval intellectual history, Sephardi studies, and the literature and folklore of Spain. Both the translation and the scholarly annotations reflect a deep understanding of Ibn Sahula's world, including the interrelationship of Hebrew, Greek, and Arabic speculative thought and the interplay between those languages.
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Marinari, Maddalena. Unwanted. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469652931.001.0001.

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In the late nineteenth century, Italians and Eastern European Jews joined millions of migrants around the globe who left their countries to take advantage of the demand for unskilled labor in rapidly industrializing nations, including the United States. Many Americans of northern and western European ancestry regarded these newcomers as biologically and culturally inferior--unassimilable--and by 1924, the United States had instituted national origins quotas to curtail immigration from southern and eastern Europe. Weaving together political, social, and transnational history, Maddalena Marinari examines how, from 1882 to 1965, Italian and Jewish reformers profoundly influenced the country’s immigration policy as they mobilized against the immigration laws that marked them as undesirable. Strategic alliances among restrictionist legislators in Congress, a climate of anti-immigrant hysteria, and a fickle executive branch often left these immigrants with few options except to negotiate and accept political compromises. As they tested the limits of citizenship and citizen activism, however, the actors at the heart of Marinari’s story shaped the terms of debate around immigration in the United States in ways we still reckon with today.
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Book chapters on the topic "Compromise (Jewish law)"

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Drumbl, Mark. "Histories of the Jewish ‘Collaborator’: Exile, Not Guilt." In The New Histories of International Criminal Law, 237–52. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198829638.003.0013.

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This chapter examines the courtroom as incubator of two sorts of histories in contested cases of Holocaust ‘collaboration’: the micro-history of what happened—who did what to whom and why?—and the macro-history of what to remember and celebrate (and collaterally what to banish and exile). This chapter takes up two judicial proceedings. First, the libel charges criminally brought by the State of Israel on behalf of Rudolf Kastnerin 1954-1955 against Malchiel Gruenwald, an independent journalist who had accused Kastner of ‘collaborating’ with the Nazis. Second, the trial of Julius Siegel which was held in Israel in 1953 under legislation the Knesset enacted to criminally charge suspected Jewish collaborators who had emigrated to Israel following the Holocaust. In both cases, trials and judgments were awkward, ornery, staccato, and gnarly. When it comes to micro-histories, formal criminal proceedings narrated a reductive story about collaboration that lacked finesse and suppleness. These very same formal trials were however somewhat effective in manufacturing the macrohistorical content of collective memory by elevating heroism and sacrifice while banishing compromise, negotiation, and survivalism.
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Halberstam, Chaya T. "Conclusion." In Trial Stories in Jewish Antiquity, 217–20. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/9780191897559.003.0009.

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Abstract This brief conclusion presents a talmudic story that helps us situate different models of the courtroom and the process of judgment. The continuum of justice and judgment imagined by this story is contrary to one’s first instinct of what such a spectrum would look like. It draws a continuum of social justice and order by placing arbitrary violence at one end and compromise and generosity at the other, with the ‘rule of law’ presumably falling somewhere in between, neither wholly abhorrent nor wholly utopian. The conclusion then ties together the main book chapters, highlighting the similar and distinct ways the stories examined therein present a vision of courtroom justice as essentially continuous with the rest of the human and material world.
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Halberstam, Chaya T. "Parables of Judgment in Tannaitic Literature." In Trial Stories in Jewish Antiquity, 143–71. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/9780191897559.003.0007.

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Abstract Tannaitic texts promote legal logic as the only acceptable form of dispute resolution, in keeping with the requirement to scrupulously uphold God’s Torah. However, rabbinic homiletics often include observations about the broader aims of social justice in which detached, legal decision-making falls short. This chapter argues that the many hypotheticals or paths raised but not taken in tannaitic texts suggest other modes of contextual and relational reasoning; many of these paths would better promote the values of equality and social good will. The chapter also closely analyses an explicit exegetical and moral debate staged in the Tosefta between two distinct modes of judicial decision-making. The authoritative and legally precise judge who segregates himself from the litigants and enforces God’s law is set in opposition to the mediator who guides litigants through negotiation and compromise to arrive at a peaceful and just resolution. The Tosefta does not decide between them.
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"Antidotes and Counterspells." In Curse Tablets and Binding Spells from the Ancient World, edited by John G. Gager, 218–42. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195062267.003.0008.

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Abstract In his account of the Jewish uprising against the foreign dynasty of the Greek Seleucids, the pious editor of 2 Maccabees relates the following episode (12:34-39): Judas, surnamed Maccabeus (“the hammerer”), lost a number of his men in battle; on the following day, when Judas went out to recover their bodies, he discovered that every fallen soldier had been wearing an amulet (“sacred tokens of the idols of Jamnia”), which, the editor notes in a sanctimonious aside, “the Law forbids the Jews to wear.” Whether Judas thought to check for similar amulets among the survivors, the editor does not trouble to say, for the message is clear-the dead had fallen because of their forbidden compromise with heathen beliefs and practices. But the great likelihood is that the survivors, too, had fortified themselves against “anything harmful” by putting on their engraved stones or their inscribed sheets of metal and papyrus. To be sure, 2 Maccabees does not offer the sort of hard demo graphic data preferred by modern social scientists, but the fact remains that in this randomly chosen sample of ancient Jews, every one wore an amulet, as did virtually every sensible person of the time.
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Jillions, John A. "Rabbinic Sources." In Divine Guidance, 175–84. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190055738.003.0013.

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The first and second centuries CE saw the flowering of classical Jewish teaching as expounded by the great rabbinic sages and their precursors (Hillel, Shammai). They were closely associated with the Pharisees as upholders of Jewish tradition against compromises with Greco-Roman ways. This early teaching forms the basis of the Mishnah, the collection of the earliest rabbinic oral law at the core of the Talmud. A “heavenly voice” (the Bat Kol) and other forms of individual divine guidance are not excluded, but the major role is given to scripture, the elders responsible for discernment, and the evolving body of decisions responding to new questions and conditions, “for the Law is not in heaven.” The age of the prophets was over, but God ’s presence (the Shekinah) remained in the life of the community with its teachers.
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Nancy, Jean-Luc, and Jeff Fort. "12." In The Banality of Heidegger. Fordham University Press, 2017. http://dx.doi.org/10.5422/fordham/9780823275922.003.0012.

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Heidegger’s thought absorbed the lesson of a very ancient history: any true beginning always fails to be such, to truly begin, and must struggle to reinstantiate itself without going astray or breaking down. The thinking of the beginning is thus burdened with a banal metaphysical doxa of authenticity, originarity and properness. Christianity has an important role to play in the history of this thinking, as it is marked by the will to constitute a new beginning. Heidegger attempted to think another beginning that would be simultaneously in the image and in the place of the other beginning that Christianity wanted to constitute. Christianity’s rejection and exclusion of Jews and Judaism, as something that would compromise the former’s own claim to initiality, is part of a long history in which the West has made the Jew a figure to which it agressively turns to denounce at points of crisis. One such point occurred in Heidegger’s own time, and Heidegger, like so many in that time, absorbed the banalities of anti-Jewish messages. This banality does not lessen the gravity of Heidegger’s faults, on the contrary it aggravates them. It also demands that we interrogate the broader dimensions of these problems, that we lay bare the roots of anti-Semitism, that we investigate the sacrifical thinking which grounds so much political and social violence, that we break with a model given by this history in which progress is identified with the human conquest of the world, and that we withdraw from being any name and any demand for a destination. We must learn to live without being and without destination.
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"(3) a desire to compromise, or a need to compromise, to ensure that major aspects of the draft statute get through the legislative process, and are not blocked by the opposition within, or external to, the government. In the Court of Appeal in Mandla v Dowell Lee, Lord Denning looked at the history of the word ‘ethnic’, charting its meaning and usage through three editions of the Oxford English Dictionary (1890, 1934, 1972). However, he always argued that words do not and cannot have a literal meaning and yet, here, in a highly contentious case, he traced the history of words. He noted that, in its original Greek form, ‘ethnic’ meant ‘heathen’ and was used by the translators of the Old Testament from Hebrew to Greek to mean nonIsraelite, or gentile. Earlier in this text, in Chapter 2, we considered the issue of the use of the phrase ‘the original Greek’. He identified the first use of ‘ethnic’ in English as describing people who were not Christian or Jewish. Lord Denning referred to the 1890 edition of the Oxford English Dictionary to confirm this etymology. He then referred to the 1934 edition, stating that its meaning had, by then, changed to denote ‘race, ethnological’. This is hardly surprising as the great anthropological expeditions of the 1920s and 1930s introduced the idea of ethnography as the descriptions of unknown groupings of people. His Lordship stated that the 1934 version indicated that ‘ethnic’ meant ‘divisions of races’ and, as far as he was concerned, this was right. This is, of course, a highly dubious and subjective viewpoint. But a judge has the power, via language analysis, to make a choice between what is, and what is not, right. Indeed, this is the judge’s task. The court has to decide. Finally, he referred to the 1972 version of the dictionary, which gave a wider definition of ‘ethnic’. It was this definition that was relied upon by the plaintiff’s counsel. Here, ‘ethnic’ was defined as relating to: …common racial, cultural, religious, or linguistic characteristics, especially designating a racial or other group within a larger system. Lord Denning then turned to discuss ‘origins’ for, as used in s 3 of the Race Relations Act, ‘ethnic’ appears in a small phrase including the word ‘origins’ (‘or ethnic or national origins’). Turning again to the dictionary, noting its usage with parentage he decides that it meant, as in previous case law, ‘a connection arising at birth’. ‘Origin’, he said, therefore meant a group with a common racial characteristic. His Lordship reconsidered the entire phrase as used in s 3: …a group of persons defined…by reference to…ethnic…origins. He concluded that the group must be distinguishable from another by a definable characteristic. Re-reading his judgment in the Court of Appeal, it is noticeable that he constantly used the words he is supposed to be defining in the definitions. Yet, Lord Denning’s normally preferred technique was the teleological, the mischief or the purposive rule. He may have reasoned in a manner more in keeping with the Race Relations Act if he had used his favourite technique of the purposive approach." In Legal Method and Reasoning, 120. Routledge-Cavendish, 2012. http://dx.doi.org/10.4324/9781843145103-93.

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