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Journal articles on the topic 'Natural law'

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Published: 4 June 2021
Last updated: 30 July 2024

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1

Staley, K. M. "New Natural Law, Old Natural Law, or the Same Natural Law?" American Journal of Jurisprudence 38, no. 1 (January 1, 1993): 109–33. http://dx.doi.org/10.1093/ajj/38.1.109.

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2

Oandasan, William. "Natural Law." Wicazo Sa Review 1, no. 1 (1985): 35. http://dx.doi.org/10.2307/1409422.

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3

Lawton, Graham. "Natural law." New Scientist 255, no. 3399 (August 2022): 28. http://dx.doi.org/10.1016/s0262-4079(22)01439-7.

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4

Caspar, Ruth. "Natural Law." Thought 60, no. 1 (1985): 58–72. http://dx.doi.org/10.5840/thought198560113.

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5

George, R. P. "Natural Law." American Journal of Jurisprudence 52, no. 1 (January 1, 2007): 55–75. http://dx.doi.org/10.1093/ajj/52.1.55.

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6

Redmond, Jim. "Natural Law." Pleiades: Literature in Context 37, no. 2 (2017): 44–45. http://dx.doi.org/10.1353/plc.2017.0107.

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7

الوائلي, عامر, هادي الكعبي, and مصطفى الخفاجي. "Natural law." Kufa Journal of Arts 1, no. 16 (November 18, 2013): 127–52. http://dx.doi.org/10.36317/kaj/2013/v1.i16.6272.

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The doctrine of natural law is represented by what philosophers and jurists have held since ancient times, that there is a higher law than man-made laws, and this idea expresses the human tendency to perfection, and it is not man-made, but rather it is eternal and fixed rules that God deposited in the universe and that the legislator is required to follow by imitation when enacting legislation. The idea of ​​natural law for the Greeks was a philosophical idea based on contemplation of the manifestations of social life and an attempt to reveal its nature. The Greek philosophers noticed the fixed system that the universe follows and all natural phenomena that exist in this universe are subject to.The idea of ​​natural law among the Romans and churchmen in the Middle Ages was a legal and religious idea. The Stoicism was transmitted to the Romans, who were influenced by their doctrine based on individualism.
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8

Emon, Anver M. "Natural Law and Natural Rights in Islamic Law." Journal of Law and Religion 20, no. 2 (2004): 351. http://dx.doi.org/10.2307/4144668.

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9

Flippen, Douglas. "Natural Law and Natural Inclinations." New Scholasticism 60, no. 3 (1986): 284–316. http://dx.doi.org/10.5840/newscholas198660312.

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10

Grisez, Germain. "Natural Law and Natural Inclinations." New Scholasticism 61, no. 3 (1987): 307–20. http://dx.doi.org/10.5840/newscholas198761315.

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11

PAULSON, STANLEY L. "Natural Law and Natural Rights." Philosophical Books 22, no. 4 (February 12, 2009): 215–17. http://dx.doi.org/10.1111/j.1468-0149.1981.tb01033.x.

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12

Riofrio, Juan Carlos. "Tom Angier’s Natural Law vs. the Natural Law Formula." Strathmore Law Journal 7, no. 1 (October 15, 2023): 1–13. http://dx.doi.org/10.52907/slj.v7i1.226.

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This article presents a comprehensive overview and analysis of Tom Angier’s latest book, “Natural Law Theory”, published in 2021 by Cambridge University Press, and also compares its main conclusions with another study that analyses how natural law scholars have argued over the last century. To achieve this goal, the article initially outlines the core ideas of Angier’s book, which seeks to elucidate and assess the most significant theories of natural law throughout history, with an emphasis on the traditional approach rooted in Aristotle and the Stoics. Angier introduces the innovative “via negativa” method for identifying natural law principles within this framework. Following the exposition of the book’s content, the article draws parallels between Angier’s conclusions and the findings of another research project about the “Natural Law Formula” (or methods) currently used by natural law experts in legal literature. Both Angier and this research observe that contemporary authors face challenges in grounding the principles of natural law in the physical and spiritual human nature. Lastly, the article evaluates the “via positiva” and “via negativa” methodologies, highlighting their potential contradictions and concordances, while suggesting avenues for further refining Angier’s arguments.
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13

Hannegan, William. "New Natural Law, Derivationist Natural Law, and Evolutionary Debunking." National Catholic Bioethics Quarterly 24, no. 1 (2024): 71–89. http://dx.doi.org/10.5840/ncbq20242417.

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Evolutionary debunking arguments attempt to show from the fact of evolution either that there are no evaluative truths existing independently of our evaluative judgments or that we lack knowledge of such truths. In this paper, I consider whether Sharon Street’s influential evolutionary debunking argument threatens natural law theory. I argue that new natural law theory is vulnerable to her argument but that derivationist versions of natural law theory (sometimes referred to as “traditional” or “old” natural law) have the resources to mount a defense. I show that new natural law theory’s account of how we know the precepts of natural law leaves the theory open to Street’s attack. I also show that derivationist natural law theory’s account—on which the precepts of natural law can be derived from facts about human nature and human fulfillment—gives deriviationists what they need for a defense.
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14

Ibbetson, D. J. "Natural Law and Common Law." Edinburgh Law Review 5, no. 1 (January 2001): 4–20. http://dx.doi.org/10.3366/elr.2001.5.1.4.

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If you scan through the law reports ofthe last century or so, you will come across a sprinkling of references to Natural Law, commonly in conjunction with some such phrase as “manifest nonsense”.1 Introductory books dealing with the sources of law hardly place it in the forefront of their treatment, to say the least; and anyone writing a practitioners' manual on some practically useful area of law who began with a chapter on Natural Law would be thought to have taken leave of his senses. Go back two or three hundred years or so and the picture looks very different. References to the law of nature abound in the reports of the seventeenth and eighteenth centuries; institutional writers dealing with the Common Law will regularly list Natural Law as one of its principal sources, and when Stewart Kyd wrote the first English book on what we would now call company law2 the obvious starting pointfor his first chapter was the work of the Natural Lawyers of the previous century. England, like everywhere else in Europe, had been caught up in a fervour of Natural Law thinking. Legal historians, of course, are well aware of this, but commonly portray it in their books as part of the background against which the Common Law was worked out, rather than as an integral part ofthe story of English law's development.3 This downplaying of the practical significance of Natural Law represents something of a lost opportunity, not merely because it can give a frame of reference within which some sense can be made ofthe reorientation of English law in the eighteenth century, but also because it provides an important point ofcontact between the all-too-insular history ofEnglish law and the apparently more homogeneous legal history of the rest of Europe.
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15

Майхофер, В. "Natural Law as Existential Law." Philosophy of Law and General Theory of Law, no. 1 (December 11, 2019): 231–61. http://dx.doi.org/10.21564/2227-7153.2019.1.186550.

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16

Bradley, Gerard V. "Natural Law and Constitutional Law." Catholic Social Science Review 1 (1996): 36–42. http://dx.doi.org/10.5840/cssr199617.

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17

Howsepian, A. A., Udo Schüklenk, Edward Stein, Jacinta Kerin, William Byne, and Udo Schuklenk. "Invoking Natural Law." Hastings Center Report 28, no. 2 (March 1998): 4. http://dx.doi.org/10.2307/3527564.

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18

Popović, Milijan. "Sterija's 'Natural law'." Glasnik Advokatske komore Vojvodine 68, no. 7-8 (1996): 274–86. http://dx.doi.org/10.5937/gakv9607274p.

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The author studies the sources, models, structure and systematic" of Sterija's Natural Law. He concludes that Kant had the crucial influence on Sterija and that Sterija was not an original law philosopher, although he had huge merits for the study of law philosophy.
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19

Clore, Victor. "Understanding Natural Law." Lonergan Workshop 27 (2013): 25–45. http://dx.doi.org/10.5840/lw20132746.

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20

Lee, Patrick. "Natural Law Theory." American Catholic Philosophical Quarterly 72, no. 1 (1998): 136–37. http://dx.doi.org/10.5840/acpq199872112.

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21

Gardner, J. "Nearly Natural Law." American Journal of Jurisprudence 52, no. 1 (January 1, 2007): 1–23. http://dx.doi.org/10.1093/ajj/52.1.1.

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22

Theron, Stephen. "Beyond Natural Law." New Blackfriars 99, no. 1082 (October 26, 2016): 481–502. http://dx.doi.org/10.1111/nbfr.187.

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23

Kolakoivski, Leszek. "Reviving natural law." Critical Review 15, no. 1-2 (January 2003): 195–202. http://dx.doi.org/10.1080/08913810308443579.

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24

Tessitore, Aristide. "Natural Law Liberalism." Perspectives on Politics 5, no. 03 (August 16, 2007): 622. http://dx.doi.org/10.1017/s1537592707071745.

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25

Crowe, Jonathan. "Natural Law Theories." Philosophy Compass 11, no. 2 (February 2016): 91–101. http://dx.doi.org/10.1111/phc3.12315.

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26

Wolfe, Christopher. "Understanding Natural Law." Good Society 12, no. 3 (2003): 38–42. http://dx.doi.org/10.1353/gso.2004.0022.

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27

Lucy, William. "Natural Law Now." Modern Law Review 56, no. 5 (September 1993): 745–60. http://dx.doi.org/10.1111/j.1468-2230.1993.tb01903.x.

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28

Bush, Stephen S. "Black Natural Law." Politics, Religion & Ideology 20, no. 2 (February 27, 2019): 258–60. http://dx.doi.org/10.1080/21567689.2019.1583863.

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29

Theron, Stephen. "Beyond Natural Law." Philosophy, Culture, and Traditions 4 (2007): 209–30. http://dx.doi.org/10.5840/pct2007415.

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30

Donovan, Josephine. "Radical Natural Law." Ethics & the Environment 28, no. 2 (September 2023): 25–42. http://dx.doi.org/10.2979/ethicsenviro.28.2.03.

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Abstract: Natural law theory has a long history, going back to the Stoics. Ernst Bloch, a twentieth-century Marxist theorist, offered a compelling radical reconstruction of natural law, locating its source in the resistance of those whose natural law entitlements are being denied. That resistance, Bloch held, constitutes a critical standpoint, which forms the basis for radical natural law. Bloch restricted the concept to humans, but it is here proposed that animals too have critical standpoints which constitute the basis for radical natural law.
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31

Soper, Philip. "Some Natural Confusions about Natural Law." Michigan Law Review 90, no. 8 (August 1992): 2393. http://dx.doi.org/10.2307/1289576.

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32

이성원. "Natural Law, Natural Rights, and Imperialism." Journal of Medieval and Early Modern English Studies 19, no. 2 (November 2009): 229–45. http://dx.doi.org/10.17054/jmemes.2009.19.2.229.

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33

Kudinov, Alexey. "NATURAL LAW CONCEPT OF INTERNATIONAL LAW." Research Yearbook. Institute of Philosophy and Law. Ural Branch of the Russian Academy of Sciences 15, no. 2 (June 30, 2015): 120–37. http://dx.doi.org/10.17506/ryipl.2016.15.2.120137.

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34

FLORES, DANILO. "Natural Moral Law and Canon Law." Philippiniana Sacra 43, no. 128 (2008): 295–342. http://dx.doi.org/10.55997/ps2003xliii128a3.

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35

Peerenboom, R. P. "Natural Law in the "Huang-Lao Boshu"." Philosophy East and West 40, no. 3 (July 1990): 309. http://dx.doi.org/10.2307/1399426.

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36

Westphal, Kenneth R. "Natural Law, Social Contract and Moral Objectivity: Rousseau's Natural Law Constructivism." Jurisprudence 4, no. 1 (June 21, 2013): 48–75. http://dx.doi.org/10.5235/20403313.4.1.48.

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37

Hamburger, Philip A. "Natural Rights, Natural Law, and American Constitutions." Yale Law Journal 102, no. 4 (January 1993): 907. http://dx.doi.org/10.2307/796836.

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38

Arnhart, Larry. "Thomistic Natural Law as Darwinian Natural Right." Social Philosophy and Policy 18, no. 1 (2001): 1–33. http://dx.doi.org/10.1017/s0265052500002776.

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The publication in 1975 of Edward O. Wilson's Sociobiology provoked a great controversy, for in that work Wilson claimed that ethics was rooted in human biology. On the first page of the book, he asserted that our deepest intuitions of right and wrong are guided by the emotional control centers of the brain, which evolved via natural selection to help the human animal exploit opportunities and avoid threats in the natural environment. In 1998, the publication of Wilson's Consilience renewed the controversy, as he continued to argue for explaining ethics through the biology of the moral sentiments.
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39

Arnhart, Larry. "THOMISTIC NATURAL LAW AS DARWINIAN NATURAL RIGHT." Social Philosophy and Policy 18, no. 1 (January 2001): 1–33. http://dx.doi.org/10.1017/s026505250118101x.

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40

LOPEZ-ROSARIO, MARIA LIZA. "Natural Moral Law and Philippine Civil Law." Philippiniana Sacra 43, no. 128 (2008): 343–53. http://dx.doi.org/10.55997/ps2004xliii128a4.

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41

Dubovyk, T. S. "NATURAL LAW: THEORETICAL RESEARCH." Juridical scientific and electronic journal, no. 5 (2020): 10–14. http://dx.doi.org/10.32782/2524-0374/2020-5/1.

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42

Zdravkovic, Milos. "Precedence of natural law." Pravni zapisi 7, no. 2 (2016): 213–29. http://dx.doi.org/10.5937/pravzap0-12638.

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43

Basila, Danilo. "About Sterija's 'Natural law'." Glasnik Advokatske komore Vojvodine 68, no. 7-8 (1996): 269–73. http://dx.doi.org/10.5937/gakv9607269b.

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The author considers that Sterija followed Kant's trail. The liberal character of his work is the most expressive on the point of view of an individual person. Sterija's work, except cultural and scientifical, also has a practical importance as an antipode to the law which in our area is marked by the confidence in force and prohibition and is based on the so-called revolutionary legislature.
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44

Nelson, William N., and Lloyd L. Weinreb. "Natural Law and Justice." Philosophical Review 99, no. 1 (January 1990): 144. http://dx.doi.org/10.2307/2185221.

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45

Crowe, Jonathan. "Natural Law Beyond Finnis." Jurisprudence 2, no. 2 (December 2011): 293–308. http://dx.doi.org/10.5235/204033211798716871.

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46

Pechriggl, Alice. "Natural law and "heteronormativity?" Recherches en psychanalyse 10, no. 2 (2010): 286a. http://dx.doi.org/10.3917/rep.010.0107.

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47

Pechriggl, Alice. "Natural law and “heteronormativity”." Recherches en psychanalyse 10, no. 2 (2010): 2025. http://dx.doi.org/10.3917/rep.010.2025.

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48

Lisska, Anthony J. "Natural and Divine Law." International Philosophical Quarterly 42, no. 2 (2002): 275–77. http://dx.doi.org/10.5840/ipq200242215.

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49

Sodiq, Yushau. "Islamic Natural Law Theories." American Journal of Islam and Society 28, no. 3 (July 1, 2011): 143–45. http://dx.doi.org/10.35632/ajis.v28i3.1243.

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Emon’s Islamic Natural Law Theories, is an excellent source of researchfor specialists in Islamic jurisprudence. It is not for the general public.Emon divides his work into five chapters: Introduction, Hard Natural Law,The Critique of Hard Natural Law, Soft Natural Law, and Conclusion. Bothhis style and his usage of words are fascinating. His understanding of thepremodern works on Islamic jurisprudence (usul al-fiqh) reflects his indepthresearch and comprehension of classical works. His rendering of jurisprudentialterms (alfaz usuliyyah) into English language also marks hisgreat familiarity with Islamic sources. This work is an excellent addition tothe literature on Islamic law.Emon’s work focuses on the ontological authority of reason in theShari‘ah. He investigates the use of reason in establishing a rule of lawalongside the source texts. He explicates the meanings of natural law asunderstood by premodern jurists and explains to what extent, in the absenceof source texts, can good and bad (husn and qubh) assume sufficientnormative authority, which will result in Shari‘ah obligation.Emon affirms that the use of reason in Shari‘ah has been debated extensivelyby Muslim jurists. While many scholars rejected the authority ofreason in legislation, others endorsed it. However, in practice, all scholarsresort to it in one form or another. From chapter one to the end, Emon successfullyexplains with lucidity the concept of good and bad. He analyzesthis concept from the perspectives of major Muslim scholars from differentschools of Islamic jurisprudence. He selects leading scholars from eachschool ‒ like Qadi Abdul Jabbar, Abu Husayn al-Basri, Abu Bakr al Jassas,al-Ghazali, al-Qarafi, al-Shatibi, Ibn Hazm al-Zahiri, and others ...
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50

Farnell, James E. "Nusquama and Natural Law." Moreana 39 (Number 151-, no. 3-4 (December 2002): 85–114. http://dx.doi.org/10.3366/more.2002.39.3-4.8.

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In the context of More’s qualifications for entering into the royal circle through ambassadorial service, the relation of Nusquama presented a society governed both internally and externally by the universal rules of natural law as conceived by jurists. His primary authority would seem to have been Gratian’s Decretum. Natural law was supplemented internally by Roman civil law and Utopus’ legislation, externally by jus gentium and expediency in the conduct of war. More thus demonstrated his mastery of these subjects. The hierarchy of natural and conventional laws is analyzed in terms of their order of presentation in Book II; significant for More’s ranking is the division formed by the heading De servis. His implied evaluation of these legal standards is compared with those of his contemporaries Vitoria, Sepúlveda, and Luther. The transformation of this generally temperate exercise into the more fervent Utopia under the influence of Erasmus is reviewed.
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