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Опубліковано: 14 березня 2023

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Статті в журналах з теми "LegalBIM"

1

Schneider, Henrique. "Legalism:." Journal of Chinese Philosophy 38, no. 1 (March 1, 2011): 46–63. http://dx.doi.org/10.1163/15406253-03801005.

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2

He, Peng. "The difference of Chinese legalism and western legalism." Frontiers of Law in China 6, no. 4 (November 16, 2011): 645–69. http://dx.doi.org/10.1007/s11463-011-0148-y.

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3

Don Moon. "China, WTO, Dispute Settlement, Responsive Legalism, Aggressive Legalism, Compliance." Korean Political Science Review 49, no. 1 (March 2015): 99–129. http://dx.doi.org/10.18854/kpsr.2015.49.1.005.

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4

Chatterjee, P. "Introduction: Postcolonial Legalism." Comparative Studies of South Asia, Africa and the Middle East 34, no. 2 (January 1, 2014): 224–27. http://dx.doi.org/10.1215/1089201x-2773803.

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5

Michelman, Frank I. "Legalism and Humankind." Social Philosophy and Policy 9, no. 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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6

YINGER, KENT L. "The Continuing Quest for Jewish Legalism." Bulletin for Biblical Research 19, no. 3 (January 1, 2009): 375–91. http://dx.doi.org/10.2307/26424216.

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Abstract In spite of widespread acceptance of the nonlegalistic character of first-century Judaism (following E. P. Sanders), some Pauline scholars continue to interpret the apostle's statements against a backdrop of Jewish legalism. Rather than accuse Paul of misconstruing his own religious heritage, they choose a variety of paths to rediscovering legalism in Judaism. This article highlights seven of these approaches to rediscovering legalistic Judaism, all of which are deemed thus far unsuccessful, largely due to inadequate definitions of legalism.
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7

Barnes, Jeb, and Thomas F. Burke. "Untangling the Concept of Adversarial Legalism." Annual Review of Law and Social Science 16, no. 1 (October 13, 2020): 473–87. http://dx.doi.org/10.1146/annurev-lawsocsci-041620-083410.

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The concept of adversarial legalism has been widely used by scholars of law, public administration, public policy, political science, sociology, and Law and Society, but the varying ways in which the concept has been employed raise concerns that it has become stretched to the point of incoherence. We argue that adversarial legalism entails both a style, an everyday practice of dispute resolution and policy making with distinct attributes, and a structure of governance that can be compared to other structures of authority. Untangling these aspects of adversarial legalism allows us to make sense of its different uses and identify future avenues of inquiry. Despite its wide application, adversarial legalism is in fact underutilized, especially in studies aimed at understanding consequences of judicialization, legalization, and juridification in the United States and abroad.
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8

Gellén, Márton. "Professionalization of Civil Service in Hungary: The Potential Impacts of Centralizing Public Administration Education." Central European Public Administration Review 11, no. 2 (May 9, 2014): 93–107. http://dx.doi.org/10.17573/ipar.2013.2.a05.

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The article examines the recent developments in public administration training in Hungary and draws conclusions for the future. The paper analyzes the connection between legalism and professionalism in Hungary. Legalism and professionalism are displayed as contrary notion by a considerable number of theorists. It appears that »legalism« is an appropriate label for the past status of public administration that reformists long to abandon. Since Hungary is considered to be part of the legalistic culture of European public administration (PA), the assumed conflict between legalism and professionalism appears more vividly. As part of the currently undergoing reform, professionalism received an influential institutional promoter within the Hungarian PA: the National University of Public Administration that is primarily a university but is also a successor of the government agency that used to be in charge of civil service professional training. The article concludes with summarizing the currently undergoing reform regarding professionalism that is also presented as being contrary to the legalistic PA in the government reform program for modernizing PA.
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9

Whyte, John D. "Normative Order and Legalism." University of Toronto Law Journal 40, no. 3 (1990): 491. http://dx.doi.org/10.2307/825821.

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10

김유지. "Legalism of Han Fei." Journal of Law-Related Education 4, no. 2 (December 2009): 31–55. http://dx.doi.org/10.29175/klrea.4.2.200912.31.

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Дисертації з теми "LegalBIM"

1

Moriah, Lionel Maurice. "Christian discipline, legalism or covenant responsibility?" Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq22040.pdf.

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2

Burns, Thomas A. "Understanding and overcoming legalism a Biblical counseling perspective /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p036-0383.

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3

Montgomery, Anna Lucille Ford. "Legalism and current Chinese attitudes to the law /." Title page, contents and abstract only, 2002. http://web4.library.adelaide.edu.au/theses/09AR/09arm787.pdf.

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4

Pandit, Shereen. "Legalism in the South African trade union movement, 1979-1988." Thesis, London School of Economics and Political Science (University of London), 1995. http://etheses.lse.ac.uk/1384/.

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Анотація:
This study seeks to deepen an understanding of the response of the emergent non-racial trade union movement in South Africa to the statutory system of industrial relations created by the state in 1979. Both the legal issues relating to the trade union movement and the political issues surrounding the development of the emergent union movement, have been exhaustively canvassed in the past decade. However, a major lacuna in exists in such writing with regard to how the trade union movement has responded to the new dispensation in the past decade. The primary concern of the thesis is to fill that gap by examining the nature the new union movement's response to the post-1979 system and attempting to establish how and why that response developed. This concern leads me to contribute to the debate on the existence (or otherwise) of legalism in the new union movement in South Africa in the decade under review and to seek to identify the reasons for its existence or absence. After establishing a brief historical/political framework for the thesis, the new unions and the new dispensation are described. This is followed by an examination of the main procedures and institutions of the new dispensation and the response of the trade unions to these. It is argued that these procedures and institutions themselves helped to shape the response of the new unions to the new dispensation. Since political factors had a crucial bearing on trade union affairs, the thesis also focuses on the struggle of different political currents for hegemony over the new unions and the extent to which this conditioned the response of the new unions to the new dispensation. It concludes that political factors were of great significance in determining the nature and extent of the new unions' interaction with the new dispensation and the law generally. Finally an attempt is made to assess the implications of the new unions' interaction with the new dispensation, for their overall development and for the achievement of their goals.
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5

Sánchez, Galindo Arianna. "Beyond legalism : the Mexican supreme court in the democratic era /." May be available electronically:, 2008. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.

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6

Veitch, T. Scott. "Moral conflict and legal reasoning : contradictions between liberalism and liberal legalism." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/21585.

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The thesis explores the significance of moral conflict for an understanding of the role of law and legal reasoning in contemporary society. In doing so it suggests that there are contradictions between liberalism, in a version drawn from the work of Isaiah Berlin, and liberal legalism. The thesis looks at recent critiques of liberal theory, and centrally on that provided by Alasdair MacIntyre, to help understand the significance of moral conflict in contemporary society. It then explores how a liberal understanding of moral conflict ought to view current structures of law and legal reasoning. It is here that key contradictions emerge. In focusing on both the internal justificatory practices of liberal legalism, and on those practices understood from an external point of view, the thesis draws out incompatibilities between such practices and the liberal theory here expressed. It concludes that the vested institutional power of the legal system ought to be challenged if the concerns and aspirations of such a theory are to be taken seriously.
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7

Hilbink, Elisabeth C. "Legalism against democracy : the political role of the judiciary in Chile /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC IP addresses, 1999. http://wwwlib.umi.com/cr/ucsd/fullcit?p9949684.

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8

Kim, Jeana. "Freedom in Christ understanding legalism, license, and liberty : a study for youth /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p068-0579.

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9

Choi, Siu-man Angela, and 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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10

Koesrianti, Koesrianti Law Faculty of Law UNSW. "The development of the ASEAN trade dispute settlement mechanism: from diplomacy to legalism." Awarded by:University of New South Wales. School of Law, 2005. http://handle.unsw.edu.au/1959.4/25165.

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In the late twentieth century international trade moved from a political multi-polar system based on the nation-state to a system featuring unified regional trading regimes. An inevitable feature of increased cooperation through bilateral, regional and international arrangements is the emergence of disputes over the interpretation and implementation of the agreed upon commitments. Accordingly, reliable mechanisms for the settlement of trade related disputes have become necessary to ensure the effective and continued functioning of these arrangements. Over the years these dispute settlement mechanisms have evolved from the relatively simple, diplomacy based structures called for in the GATT, to the detailed, legalistic, adjudication based mechanism found in the WTO. Bilateral and regional initiatives, such as NAFTA and MERCOSUR, as well as the EU, have similarly adopted dispute settlement mechanisms which adopt, in varying degrees, legalistic adjudicatory processes. Since 1967 ASEAN has spearheaded the creation of a regional trading bloc in the South East Asian region. As in other trading blocs, this has inevitable led to the need to develop effective and workable dispute settlement mechanisms. This thesis examines the development of trade dispute settlement mechanisms in ASEAN tracing its development from a model based on pragmatic diplomacy to a legalistic adjudicatory system with particular reference to the ASEAN context. It examines the extent to which the ASEAN context has influenced the content and the adoption of trade dispute settlement mechanisms in the region, as well as the extent to which the recently adopted 2004 Enhanced Protocol on Dispute Settlement can adequately address trade disputes in the region while remaining sensitive and responsive to the ASEAN context. Based on a comparative examination of dispute settlement mechanisms in other trade agreements, a range of key procedural issues are identified and examined with a view to identifying the prospects and challenges which ASEAN faces in the implementation of its dispute settlement mechanism. The thesis analyses the prospects and challenges of implementation the 2004 Enhanced Protocol on DSM.
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Книги з теми "LegalBIM"

1

Murphy, M. C. Legalism vs. lawlesness. [s.l.]: Kol HsDat, 1993.

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2

Morgan, Elmer. The law & legalism. Rockwall, TX (P.O. Box 653, Rockwall 75087): E. Morgan, 1995.

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3

C, Dales Richard, King Edward B, and British Academy, eds. De cessatione legalium. London: Published for the British Academy by the Oxford University Press, 1986.

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4

Wendy, Brown, and Halley Janet E. 1952-, eds. Left legalism/left critique. Durham: Duke University Press, 2002.

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5

White, P. J. Legalism and industrial relations. Edinburgh: University of Edinburgh. Department of Business Studies, 1988.

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6

Schirrmacher, Thomas. Galatians between legalism and antinomianism. 2nd ed. Hamburg: Reformatorischer Verlag Beese, 2008.

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7

Burrows, David. Legalaid and the family lawyer. Bristol: Family Law, 1987.

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8

The perils of global legalism. Chicago: University of Chicago Press, 2009.

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9

Ibba, Carlo. Le società "legali". Torino: G. Giappichelli, 1992.

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10

Italia, Vittorio. Le presunzioni legali. Milano: Giuffrè, 1999.

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Частини книг з теми "LegalBIM"

1

Winczorek, Piotr. "Legalizm." In Socjologia prawa. Główne problemy i postacie. Warsaw University Press, 2014. http://dx.doi.org/10.31338/uw.9788323514657.pp.170-172.

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2

Craig, Paul. "Legalism." In The Anthropology of Law, 131–57. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199696840.003.0006.

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3

"LEGALISM:." In The World of Thought in Ancient China, 321–49. Harvard University Press, 2009. http://dx.doi.org/10.2307/j.ctv1smjt32.11.

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4

"Legalism." In The Rule of Law Under Fire? Hart Publishing, 2021. http://dx.doi.org/10.5040/9781509950614.ch-007.

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5

Dresch, Paul. "Introduction Legalism, Anthropology, and History: a View from Part of Anthropology." In Legalism, 1–38. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199664269.003.0001.

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6

Skoda, Hannah. "A Historian's Perspective on the Present Volume." In Legalism, 39–54. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199664269.003.0002.

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7

Kantor, Georgy. "Ideas of Law in Hellenistic and Roman Legal Practice." In Legalism, 55–84. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199664269.003.0003.

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8

Davis, Donald R. "Centres of Law: Duties, Rights, and Jurisdictional Pluralism in Medieval India." In Legalism, 85–114. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199664269.003.0004.

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Lambert, T. B. "The Evolution of Sanctuary in Medieval England." In Legalism, 115–44. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199664269.003.0005.

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10

Dresch, Paul. "Aspects of Non-State Law: Early Yemen and Perpetual Peace." In Legalism, 145–72. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199664269.003.0006.

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Звіти організацій з теми "LegalBIM"

1

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

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Анотація:
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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