Gotowe bibliografie tematyczne / Legalism (Philosophy)

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Gotowa bibliografia na temat „Legalism (Philosophy)”

Autor: Grafiati
Data publikacji: 28 lipca 2024
Data aktualizacji: 30 lipca 2024

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Artykuły w czasopismach na temat "Legalism (Philosophy)"

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Journal of Chinese Philosophy, Editors. "Legalism/Legism (Fajia ) and Legalist/Legist Teachings". Journal of Chinese Philosophy 28, nr 1-2 (1.02.2001): 151–59. http://dx.doi.org/10.1163/15406253-0280102008.

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Schneider, Henrique. "Legalism:". Journal of Chinese Philosophy 38, nr 1 (1.03.2011): 46–63. http://dx.doi.org/10.1163/15406253-03801005.

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Vittinghoff, Helmolt. "Chapter 5: Legalism/Legism (fajia) and legalist/legist teachings". Journal of Chinese Philosophy 28, nr 1‐2 (styczeń 2001): 151–59. http://dx.doi.org/10.1111/0301-8121.00039.

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Cheng, Chung-Ying. "Understanding Legalism in Chinese Philosophy". Journal of Chinese Philosophy 38, nr 1 (1.03.2011): 1–3. http://dx.doi.org/10.1163/15406253-03801001.

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Han, Yong‑jie. "Exploring the Relationship between Hanfeizi’s Legalist Philosophy and the Han’s Yang Confucian Yin Legalism －Focusing on Yin Legalism－". Journal of Chinese Studies 107 (28.02.2024): 231–61. http://dx.doi.org/10.36493/jcs.107.8.

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CHENG, CHUNG-YING. "PREFACE: UNDERSTANDING LEGALISM IN CHINESE PHILOSOPHY". Journal of Chinese Philosophy 38, nr 1 (24.02.2011): 1–3. http://dx.doi.org/10.1111/j.1540-6253.2010.01624.x.

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Pham, Lan Thi. "Philosophical underpinning of Han Feizi’s legalism and its significance in building the rule-of-law state in Vietnam today". XLinguae 17, nr 3 (czerwiec 2024): 95–106. http://dx.doi.org/10.18355/xl.2024.17.03.08.

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This paper explores the complex relationship between ancient Legalist ideals and the current demands of governance in Vietnam's communist state governed by the rule of law. Given the current state of industrialization and modernization in the country, it is crucial to reassess and adjust socio-political structures to effectively tackle new issues and meet the ambitions of the people. The study argues that Han Feizi's Legalism, a fundamental aspect of Eastern political philosophy, offers valuable insights and historical knowledge that can contribute to the current endeavors to improve and revitalize governance systems in Vietnam. This essay examines Han Feizi's treatise on Law to reveal the philosophical principles and practical uses of Legalism in the context of socialist administration, legal reform, and ethical considerations. Our paper proposes a governance model that combines Legalist principles of clear and impartial rules with Vietnam's socialist beliefs, aiming for a balanced approach. The knowledge obtained from foreign studies reinforces the ability of Legalism to tackle current governance challenges, indicating possibilities for incorporating these ancient principles with modern legal and administrative reforms. We seek to contribute to the discussion on establishing a strong, fair, and adaptable socialist state governed by the rule of law in Vietnam. We emphasize the ongoing significance of Han Feizi's Legalism in effectively managing the intricacies of contemporary government.
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Liu, Ziqi, i Donghui Song. "Analysis of the Rise and Fall of the Qin Dynasty in Relation to Legalism". Communications in Humanities Research 4, nr 1 (17.05.2023): 359–66. http://dx.doi.org/10.54254/2753-7064/4/20220579.

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This study mainly focuses on how the ancient Chinese philosophy, Legalism, affected the Qin in its warring state and empire periods. This essay will proceed chronologically from how the idea of Legalism emerged in Qin-Shang Yangs law reformation, how it brought Qin to become a glorious state in the warring state period, how it affected Qin to become a centralized empire with the system of prefectures and counties, and finally, how it caused the fall of Qin. Legalism was one of the core reasons why Qin could evolve into the first empire and others could not, but due to its cruelty, it was abandoned by the empire afterward eventually. Legalism was a practical philosophy under some specific circumstances but not always. The core of Legalism is how everyone will be doing things due to their best interest, so there is a need for strict and precise laws is correct. However, the way of processing Legalism in an extreme way was not acceptable under a peace period, and Qin fell to establish cultural recognition of the new empire.
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SCHNEIDER, HENRIQUE. "LEGALISM: CHINESE-STYLE CONSTITUTIONALISM?" Journal of Chinese Philosophy 38, nr 1 (24.02.2011): 46–63. http://dx.doi.org/10.1111/j.1540-6253.2010.01630.x.

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Michelman, Frank I. "Legalism and Humankind". Social Philosophy and Policy 9, nr 2 (1992): 190–208. http://dx.doi.org/10.1017/s0265052500001473.

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Prescriptive political and moral theories contain ideas about what human beings are like and about what, correspondingly, is good for them. Conceptions of human “nature” and corresponding human good enter into normative argument by way of support and justification. Of course, it is logically open for the ratiocinative traffic to run the other way. Strongly held convictions about the rightness or wrongness, goodness or badness, of certain social institutions or practices may help condition and shape one's responses to one or another set of propositions about what people are like and what, in consequence, they have reason to value.
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Rozprawy doktorskie na temat "Legalism (Philosophy)"

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Choi, Siu-man Angela, i 蔡筱雯. "The Yongzheng emperor revisited: the Confucian and legalist elements in his policies, 1723-35". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31228203.

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Seip, Robert. "Complementary and alternative medicine : ethics, legality, and use of the best available science". Thesis, Cardiff University, 2015. http://orca.cf.ac.uk/71691/.

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The purpose of this thesis is to provide a robust epistemological justification for Evidence Based Medicine (EMB), and thereby to demonstrate the epistemological short comings of Complementary and Alternative Medicine (CAM). CAM has received support from both philosophers, such as Rorty and Feyerband, and the Sociology and Anthropology of Medicine. The thesis will thus review both the internal coherence and the application of non-realist arguments, and counter non-realism with the realist epistemology and philosophy of science that is represented by C.S. Peirce’s pragmatism. Rorty and Feyerabend and others have developed radical forms of scientific antirealism in the latter 20th century. Subsequently, sociologists developed even more intractable forms of anti-realism, which they applied to the social study of science. This approach served to challenge the legitimacy of orthodox scientific practice (including EMB). A practical expression of this controversy was immediately identified in the question of the role of scientific authority in a democratic society. That question was immediately applied to the status of alternative medical systems and their legitimacy vis-a-vis EBM in terms of the controversy over what has come to be termed "medical pluralism": If scientific medicine has no particular authority, should other, medical systems, epistemically incompatible with EBM, be made available as well? The thesis will suggest that non-realism is in fact a marginal position within the philosophy of science. Scientists, medical researchers and medical practitioners may thus appeal to the philosophy of science in order to justify their authority in the face of challenges from CAM. However, it will be suggested that they are frequently ill-served by a reliance on a simplistic understanding of the philosophy of Karl Popper. An alternative will be proposed in the philosophy of C. S. Peirce. His pragmatism offers to medical research and medical practice a way of understanding and justifying the scientific process, a justification of realism in the face of non-realism, and a resource for the criticism of CAM and medical pluralism, as at once epistemologically ill grounded and potentially dangerous to patients and the general public.
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Maliti, Dyfrig Joseph. "Autorité et pouvoir : approches historique, analytique et critique d'un problème de philosophie politique". Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAK016.

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L’autorité étant une forme de « pouvoir » fondée sur la soumission à la hiérarchie, à l’inégalité et aux ordres sociaux préétablis, a été rejetée par les Modernes parce qu’elle est incompatible avec le principe même de la démocratie. Paradoxalement, suite à l’affaiblissement de l’autorité dans le monde moderne, on souhaite aujourd’hui son « retour ». De ce fait, notre réflexion s’est donnée pour tâche d’étudier, dans le domaine de la philosophie politique, les relations complexes qui existent entre les concepts d’autorité et de pouvoir en répondant aux questions : Qu’est-ce que l’autorité et le pouvoir ? Comment se constituent-ils ? Quels sont leurs modes d’institutionnalisation dans les structures politiques et juridiques qui perpétuent la domination et reproduisent l’obéissance ? Ainsi formulées, ces questions nous mettent non seulement au cœur de l’hypothèse que ce travail essaie de soutenir, mais elles touchent aussi la problématique que notre réflexion tente de résoudre. Elle concerne les confusions fréquentes faites par nos contemporains entre, d’une part, les concepts d’autorité et de pouvoir, et, d’autre part, les concepts de pouvoir, de violence, de force, d’autorité et de domination souvent utilisés comme s’il s’agissait simplement de synonymes. Face à une telle confusion, nous avons présumé avec H. Arendt que, puisque « ces mots se réfèrent à des qualités différentes, leur sens devrait donc être soigneusement examiné et déterminé ». Puisque l’usage correct de ces concepts « n’est pas seulement une question de grammaire, mais aussi de perspective historique », un détour par l’acquis antique des notions auctoritas et potestas nous est nécessaire. Ceci nous permet non seulement d’apprécier la valeur d’un héritage que nous n’assumons pas pleinement aujourd’hui, mais également de mieux comprendre certaines notions clés de la philosophie politique et de pouvoir dissiper la confusion fréquente entre les concepts d’« autorité » et de « pouvoir ». Pouvoir, autorité, souveraineté, légitimité, légalité, liberté, démocratie, domination, puissance, force et violence. Tels sont les termes articulés dans ce travail
The modern philosophers rejected authority because it was judged to be incompatible with democratic values. Paradoxically, following the weakening of authority in the modern societies, we observe a growing number of people demanding for its "return". Following this situation, we decided to undertake, in the field of political philosophy, a study of the complex relationships that involve the concepts of authority and power, namely: What is authority and power ? How are they constituted ? What are the conditions or forces that create direct and use them? What are their modes of institutionalization in the political and legal structures that perpetuate domination and reproduce obedience ? Formulated in that way, these questions touch not only the assumption that this work tries to support, but also the problematic which our study seeks to provide an answer. It concerns the frequent confusion made by our contemporaries between, on one hand, the concepts of authority and power, and on the other, those of violence, force, domination and sovereignty often used as if they are mere synonyms. With H. Arendt we assume that since these notions "refer to different realities, the meaning of each one of them should be carefully examined and determined." We think that the correct use of these notions is "not just a matter of grammar, but also of a historical perspective," a return to the original meaning of auctoritas and potestas is necessary. This returning help us firstly, to measure the gap between what ought to be the notions of authority and power in the ancient world and what they have become today; secondly, to appreciate the inherited value that we probably do not fully make use of it today; and thirdly, the study helps us to have a better understanding of major concepts of political philosophy; and, in so doing, to be able to dispel the confusion often made between authority, power and other related concepts such as force, violence, domination and sovereignty
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Benammar, Mokhtar. "Le principe d'identité dans la rationalité scientifique d’Émile Meyerson : fondements, applications et limites". Thesis, Paris 10, 2019. http://www.theses.fr/2019PA100072.

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La thèse principale de Meyerson consiste à dire que malgré les changements des explications scientifiques au cours de l’histoire, la forme de la pensée scientifique reste la même. L’examen des théories scientifiques, anciennes et nouvelles, lui ont permis de définir la nature psychologique de la pensée scientifique. Cette nature s’appuie sur deux principes : le principe de légalité et de causalité. Le premier principe permet de dégager un certain degré de régularité du réel. Alors que le deuxième principe permet l’identification de l’antécédent et du conséquent des phénomènes. La philosophie scientifique de Meyerson affirme que les deux principes de la raison sont de nature factuelles plutôt que normatives. Mais elle affirma aussi que nous appliquons les deux principes chaque fois que nous pensons. La philosophie scientifique de Meyerson suppose que le principe de légalité est fondé sur une structure sous-jacente, à savoir le principe de causalité ou ce que Meyerson appelle l’ontologie
Meyerson's main thesis is that despite changes in scientific explanations over the course of history, the form of scientific thought remains the same. By examining both old and new scientific theories, he defined the psychological nature of scientific thought. This nature is based on two principles: the principle of legality and causality. The first principle makes it possible to identify a certain degree of regularity of reality. While the second principle allows the identification of the antecedent and consequence of the phenomena. Meyerson’s scientific philosophy affirms that the two principles of reason are factual rather than normative. But she also said that we apply both principles whenever we think. Meyerson's scientific philosophy assumes that the principle of legality is based on an underlying structure, namely the principle of causality or what Meyerson calls ontology
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Desmoulins, Thibault. "L'Arbitraire, histoire et théorie. Le pouvoir de surmonter l'indétermination de l'Antiquité à nos jours". Thesis, Paris 2, 2018. http://www.theses.fr/2018PA020017.

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Le droit ne se réduit pas aux règles. Que cet ancien adage paraisse aujourd’hui sibyllin montre la difficulté des juristes face à ce qu’il faut appeler l’anomie. Le pouvoir confié à une autorité de surmonter cette absence de règles provoque l’émergence de l’arbitraire en droit. Depuis l’Antiquité, ses fonctions répressives et administratives témoignent de son utilité indéfectible. Sous l’emprise du déterminisme juridique intégral d’un Dieu (VIIIe-XIIIe) ou d’un Législateur (XVIIIe-XXe), l’arbitraire se réduit à l’interprétation des normes omniprésentes. Il peut également former une voie de droit extraordinaire en complément des règles fixes (XIIIe-XVIIIe). Son apogée comme principe général de gouvernement voire de répression n’est atteinte qu’à l’occasion du profond bouleversement moderne (XVIe). À travers ces variations, trois formes de légalité se côtoient et proposent les conditions du choix d’un arbitraire légal
Law is not reducible to rules. The fact that this ancient adage now sounds intriguing points out jurist’s difficulties to face what must be called anomie. Arbitrariness refers to the power given to one authority to overcome this absence of rules. Since Antiquity, repressive and administrative functions shows its irreducible utility. Under the empire of an integral determinism of God (VIIIe-XIIIe) or a Legislator (XVIIIe-XXe), arbitrariness is confined to interprete omnipresent norms. It can also provide extraordinary means in complement of fixed rules (XIIIe-XVIIIe). Its apogee as general principle of government or punishment is only reached by the modern upheaval (XVIe). Through its variations, three forms of legality coexists and reveals the conditions surrounding the choice of a legal arbitrariness
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Mello, Patrícia Perrone Campos. "Nos bastidores do Supremo Tribunal Federal: constituição, emoção, estratégia e espetáculo". Universidade do Estado do Rio de Janeiro, 2014. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=7958.

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A tese busca identificar os elementos jurídicos e extrajurídicos que interferem sobre o comportamento judicial do Supremo Tribunal Federal. A análise é desenvolvida com base nos seguintes modelos decisórios: o modelo legalista, o modelo ideológico, o modelo institucional e o modelo estratégico de comportamento judicial. Ao longo do trabalho, examina-se a influência do direito, da ideologia, das normas que regem o Judiciário, das regras que regem as decisões colegiadas, do Poder Executivo, do Poder Legislativo, da opinião pública e da imprensa no processo decisório do Supremo Tribunal Federal.
This work aims at identifying legal and non-legal factors that interfere with Brazilian Supreme Court decisions. The analysis is developed with basis on the legal model, on the attitudinal model, on the institutional model and on the strategic model of judicial decision-making. It examines the influence of constitutional law, ideology, collegial process, Executive Power, Legislative Power, public opinion and of the media on Brazilian Supreme Court attitudes.
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Ke, Yuan. "The Morality Of Chinese Legalism: Han Fei’s Advanced Philosophy". 2019. https://scholarworks.umass.edu/masters_theses_2/838.

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Legalism, as one of the most useful philosophies of government, has attracted a great deal of scholarly attention. The work of Han Fei—one of the most influential proponents of Legalism—has been scrutinized and critiqued for centuries as immoral. I intend to show Legalism, especially the Han Feizi, is moral through focusing on four aspects of Han Fei’s work. First, his understanding of human nature. Han Fei states people are born with a hatred of harm and a love of profit. This understanding of human nature can never lead to a cognitive distortions in governing. So it is a moral basic of a philosophy. The second element is a focus on the context of Han Fei’s writings. If his works are read in detail back to his age, one cannot reach an immorality conclusion. Then, based on his understanding of subjects and his correspondingly suggested strategies, his goal is moral because he wants to built a peaceful and stable society, which was unobtainable at that time. Finally, Han Fei’s conception of punishment, which has been thought of immoral, actually is a moral tool to protect the majority of subjects who are innocent.
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Liu, Chin-yuan, i 劉錦源. "A Study of the Incorporation of Taoism, Legalism, and Ying-yang Philosophy by the Confucians of the Former Han Dynasty". Thesis, 2013. http://ndltd.ncl.edu.tw/handle/88914834668492475940.

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博士
國立清華大學
中國文學系
101
A Study of the Incorporation of Taoism, Legalism, and Ying-yang Philosophy by the Confucians of the Former Han Dynasty Every age has its own environment. As described by Shu-sun Tung with the saying, “The Five Emperors have different music, and the Three Kings different rites,” different environments of Pre-Qin and Former Han have different social and political requirements. This study focuses on the Confucians of the Former Han such as Shu-sun Tung, Lu Jia, Jia Yi, Dong Zhong-shu, Liu Xiang, Yang Xiong, Meng Xi, Jing Fang, and some hermits, in order to observe objectively and individually how they incorporated Taoism, Legalism, and Ying-yang Philosophy. My aim is to delineate how they, under a newly established united empire, cut their attachments to the old days and adjusted themselves to the requirements of a new age. The author regards this topic as a key to deeper understanding of the scholarships and thoughts of the Former Han dynasty. In addition, each of Confucianism, Taoism, Legalism, and Yin-yang philosophy has once been prominent in the world of thoughts of the Former Han. The author is interested to know how Confucians of the Former Han successfully integrated Confucianism, Taoism, Legalism, and Yin-yang philosophy to help Han empire solve practical problems, constructed new order of sovereignty, and maintained the dominant position of Confucianism. During this research, the author found that the Confucians of the Former Han, in addition to solve practical problems, were ambitious in the establishment of “legality” of the Han government, and in the maintenance of the Han sovereignty by providing with a national ideology. With characters of accommodation and leniency, Confucianism is advantageous to governance in time of peace. However, for a successful national ideology it still contains some shortcomings. The incorporation and digestion of Taoism, Legalism and Yin-yang philosophy is necessary amendment. By doing this, Confucianism is able to respond to the requirements of the new age, help the Han empire to solve the practical problems, construct the new order of sovereignty, maintain the continuing peaceful governance, and with the incorporation Confucianism is able to play the central role of the sovereignty thought and enjoy the highest place of respect.
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"Adapting with the times: Fajia law and state development". 2015. http://repository.lib.cuhk.edu.hk/en/item/cuhk-1291500.

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This study explores a significant and little studied aspect of the pioneering doctrinal work of the Fajia tradition, the Book of Lord Shang 商君書 (ca. 260 B.C. -‐233 B.C.): its system of rewards. In contrast with previous scholarship that has questioned the existence of a coherent Legalist political vision and even its idea of law fa 法 or that has focused strictly on penalty, this study considers Fajia law and discipline not only viable categories for analysis, but also important conceptual products of the intensely competitive, bellicose political climate of the Warring States period. The central concern is with the character fa 法 in Fajia texts. Beginning with an analysis of the Book of Lord Shang’s system of rewards, the study then examines how the use of the character fa 法 in this text distinguished itself from earlier usages and, hence, represents an important distinctly shared characteristic across Fajia texts generally. This shows that the Fajia system of rewards includes an important pedagogical aspect that requires the ruler’s subjects to develop themselves for the sake of state development. Therefore, this study also evaluates the pedagogical value of Fajia rewards based on social scientific research on organismic learning. This pedagogical aspect of Fajia governance, the study argues, is the means through which the Fajia notion of law reinforces its cultural ideals of the state.
本文企圖考察在商君書(ca. 260 B.C. ‐ 233 B.C.)重要之一的方面：賞賜。以前的研究已經質疑連貫法家的政治思想，甚至其法律觀念鮮明特點的存在，或集中於嚴格刑罰的方面。可是這項研究認為法家的法律紀律的方面不只是可行的類別分析，還有法治觀念是戰國時期的競爭激烈，好戰的政治氣候的重要概念產品。最重要關注的是“法”字的意義在法家的文本。在開始本文分析商君書的獎勵系統。然後它探討如何在商君書中使用的“法”字，從早期的用途區分，以及它如何代表所有“法家”文本之間的一個重要的明顯特徵的共享。這表明，“法家”獎勵的系統包括一個重要的教學方面。它需要統治者的臣民來發展自己，為了國家的發展。因此，本文基於社會科學研究機體學習評估“法家”獎勵系統的教學價值。其實上，法家政治思想有這種教學方面的證明是強化了國家的文化理想的手段。
King, Brandon Russell.
Thesis Ph.D. Chinese University of Hong Kong 2015.
Includes bibliographical references (leaves 415-424).
Abstracts also in Chinese.
Title from PDF title page (viewed on 11, October, 2016).
Detailed summary in vernacular field only.
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"先秦法家的歷史觀: 以《商君書》及《韓非子》為中心". 香港中文大學, 1995. http://library.cuhk.edu.hk/record=b5895583.

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余兆權.
論文(碩士) -- 香港中文大學硏究院歷史學部,1995.
參考文獻: leaves 91-97.
Yu Zhaoquan.
論文提要 --- p.III
Chapter 笫一章 --- 緒綸 --- p.1-14
Chapter 笫一´節´ؤؤ --- 研究緣起與目的 --- p.1-2
Chapter 笫二´節´ؤؤ --- 研究範圍與方法 --- p.2-7
Chapter 笫三´節´ؤؤ --- 商鞅及韓非其人其書簡介 --- p.8-14
Chapter 笫二章 --- 從《商君書》看商鞅的歷史觀 --- p.15-32
Chapter 第一´節´ؤؤ --- 歷史三世¨®Ơ與歷史演化觀 --- p.15-19
Chapter 笫二´節´ؤؤ --- 歷史發展根源論與國家起源論 --- p.20-22
Chapter 第三´節´ؤؤ --- 尊古而不法古的先王觀 --- p.22-27
Chapter 笫四´節´ؤؤ --- 因時制宜的變古觀 --- p.27-29
Chapter 笫五´節´ؤؤ --- 利用歷史為政治工具的歷史功用論 --- p.29-31
Chapter 笫六´節´ؤؤ --- 小結 --- p.31-32
Chapter 笫三章 --- 從《韓非子》看韓非的歷史觀 --- p.33-58
Chapter 笫一´節´ؤؤ --- 歷史分期¨®Ơ與歷史演化觀 --- p.33:36
Chapter 笫二´節´ؤؤ --- 歷史發展的社會、經濟根源論 --- p.37-40
Chapter 笫三´節´ؤؤ --- 尊古而不法古的先王觀 --- p.40-45
Chapter 笫四´節´ؤؤ --- 因時制宜的變古觀 --- p.45-48
Chapter 笫五´節´ؤؤ --- 反天命而重人事的聖王史觀 --- p.49-52
Chapter 笫六´節´ؤؤ --- 制用的史學思想 --- p.53-56
Chapter 第七´節´ؤؤ --- 小結 --- p.57-58
Chapter 笫四章 --- 先秦法家歷史觀的特色及其研議 --- p.59-71
Chapter 笫一´節´ؤؤ --- 先秦法家歷史觀的特色 --- p.59-63
Chapter 第二´節´ؤؤ --- 先秦法家歷史觀研議 --- p.63-71
Chapter 笫五章 --- 結 論 --- p.72-74
各章註釋 --- p.75-90
参考書目 --- p.91-97
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Książki na temat "Legalism (Philosophy)"

1

Liu, Hui. Han Fei fa si xiang yan jiu. Beijing Shi: Fa lü chu ban she, 2015.

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2

Zhang, Yuchi. Fa jia de guan li zhi dao: Fajia de guanlizhidao. Beijing: Zhongguo shang ye chu ban she, 2007.

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3

Chao, Ying-lin. Wei she wan min chih fa: Fa chia yü fa chih chien she. Chʻeng-tu shih: Ssu-chʻuan jen min chʻu pan she, 1996.

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Wang, Kang. Chih pʻu wu hua chih mei: Fa chia yü ssu pien chih hui. Chʻeng-tu shih: Ssu-chʻuan jen min chʻu pan she, 1996.

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Li, Hai-sheng. Fa hsiang tsun yen: Chin hsien tai ti hsien Chʻin fa chia yen chiu. Shen-yang shih: Liao-ning chiao yü chʻu pan she, 1997.

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Zhang, Chufan. Ru dao Mo fa yu Yi xue bian zheng fa: Ru dao Mo fa yu Yixue bianzheng fa. Hangzhou Shi: Zhejiang da xue chu ban she, 2013.

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Guan, Wanwei. Xian Qin ru fa guan xi yan jiu: Yin Zhou si xiang de dui li xing ji cheng ji liu bian. Shanghai: Shanghai ren min chu ban she, 2015.

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Ying, Sun. Han Fei de shi jie. Shanghai Shi: Shanghai san lian shu dian, 2017.

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Xie, Xishen. Ying chao Song ben Han Feizi. Beijing: Guo jia tu shu guan chu ban she, 2018.

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Shapiro, Scott. Legality. Cambridge, Mass: Harvard University Press, 2010.

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Części książek na temat "Legalism (Philosophy)"

1

Feng, Qi, i Weiping Chen. "The Rise of Confucianism, Mohism, Daoism, and Legalism". W A Concise History of Chinese Philosophy, 21–39. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-0007-7_2.

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Bayles, Michael D. "Morality and Legality". W Hart’s Legal Philosophy, 101–39. Dordrecht: Springer Netherlands, 1992. http://dx.doi.org/10.1007/978-94-015-8086-1_5.

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Choukroune, Leïla. "Chinese: Legal Thought: The Legalist School". W Encyclopedia of the Philosophy of Law and Social Philosophy, 1–2. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-007-6730-0_92-1.

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Choukroune, Leïla. "Chinese Legal Thought: The Legalist School". W Encyclopedia of the Philosophy of Law and Social Philosophy, 1–2. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-007-6730-0_92-2.

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Choukroune, Leïla. "Chinese Legal Thought: The Legalist School". W Encyclopedia of the Philosophy of Law and Social Philosophy, 433–34. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_92.

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Douzinas, Costas. "Legality after virtue". W The Radical Philosophy of Rights, 68–85. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315775388-6.

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Tuncel, Yunus. "Contra Legalist/Formalist Conceptions of Sport". W Sport, Law and Philosophy, 56–72. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003096351-6.

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Zöller, Günter. "“Eleutheronomy:” The Esoterically Political Character of Kant’s Practical Philosophy". W Kant on Morality, Humanity, and Legality, 209–27. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54050-0_11.

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Postema, Gerald J. "Implicit Law and Principles of Legality". W A Treatise of Legal Philosophy and General Jurisprudence, 141–80. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-90-481-8960-1_4.

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Könczöl, Miklós. "Legality and Equity in the Rhetoric: The Smooth Transition". W Aristotle and The Philosophy of Law: Theory, Practice and Justice, 163–70. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6031-8_10.

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Streszczenia konferencji na temat "Legalism (Philosophy)"

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Amarante de Mendonça Cohen, Sarah. "A hermeneutical review of the principle of legality in tax law". W XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg142_05.

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Raporty organizacyjne na temat "Legalism (Philosophy)"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, październik 2020. http://dx.doi.org/10.47816/01.001.20.

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Streszczenie:
Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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