The Making of Modern Law: Foreign, Comparative and International Law, 1600-1926, brings together foreign, comparative, and international titles in a single resource. Its International Law component features works of some of the great legal theorists, including Gentili, Grotius, Selden, Zouche, Pufendorf, Bijnkershoek, Wolff, Vattel, Martens, Mackintosh, Wheaton, among others. The materials in this archive are drawn from three world-class American law libraries: the Yale Law Library, the George Washington University Law Library, and the Columbia Law Library.Now for the first time, (...) these high-quality digital scans of original works are available via print-on-demand, making them readily accessible to libraries, students, independent scholars, and readers of all ages.+++++++++++++++The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to insure edition identification: +++++++++++++++Columbia University Law LibraryLP3C001380019050101The Making of Modern Law: Foreign, Comparative, and International Law, 1600-1926Leipzig: A. Deichert'sche Verlagsbuchhandlung Nachf. (Georg Bohme), 1905iv p., 1 l., 227, [1] p. 23 cmGermany. (shrink)

Both in research on Auditory Verbal Hallucinations (AVHs) and in their clinical assessment, it is common to distinguish between voices that are experienced as ‘inner’ (or ‘internal’, ‘inside the head’, ‘inside the mind’,...) and voices that are experienced as ‘outer’ (‘external’, ‘outside the head’, ‘outside the mind’,...). This inner/outer-contrast is treated not only as an important phenomenological variable of AVHs, it is also often seen as having diagnostic value. In this article, we argue that the distinction between ‘inner’ and ‘outer’ (...) voices is ambiguous between different readings, and that lack of disambiguation in this regard has led to flaws in assessment tools, diagnostic debates and empirical studies. Such flaws, we argue furthermore, are often linked to misreadings of inner/outer-terminology in relevant 19th and early twentieth century work on AVHs, in particular, in connection with Kandinsky’s and Jaspers’s distinction between hallucinations and pseudo-hallucinations. (shrink)

This article focuses on the roots and ideological sources of the Czechoslovak skinheads. It describes the development of this subculture from the 1980s until the end of the joint Czechoslovak state. It looks at the history of this subculture together with its development trends in the 1990s. The relationship between the skinheads and politics clearly belongs in this account as it was the source of the distinctions between the various groups in the subculture. The themes that were typical of the (...) skinhead subculture are introduced together with an exploration of how they later transformed in line with the political requirements of this part of the youth subculture. This subsequently led to support for nationalist political parties. The article is of a descriptive and analytical nature, and is an attempt to grasp the key processes taking place among the adolescents who identified with the skinhead subculture. Contemporary magazines are the basis of an analysis of the key themes in skinhead subculture in the early 1990s. (shrink)

In a classic paper, Leon Roth asked »Is there a Jewish Philosophy?« to which he replied No. In this paper, focusing on the case of Medieval Jewish Philosophy, I argue, first, that we cannot characterize Jewish philosophy in terms of the identity, religious or secular, of its philosophers, in terms of a language in which it was written or conducted, in terms of a particular style or school, or in terms of content: as philosophy specifically of Judaism the religion. I (...) then go on to argue that all the medieval Jewish philosophers were doing was Philosophy, although I sketch two different conceptions of what a philosophical interpretation of Judaism and the Jews might be: a Saadyanic model and Maimonides’. However, even though there is no kind of philosophy called »Jewish philosophy« as opposed to simply »Philosophy,« I argue that we can identify (medieval) Jewish philosophy as a philosophical »tradition,« a causally related sequence of philosophers who influence and are influenced by each other and who engage in a distinguishable dialogue or conversation among themselves. In the last part of the paper, I critically discuss various recent arguments that purport to show that there is something paradoxical, self-contradictory, and philosophically illegitimate about the very idea of a Jewish philosophy. (shrink)

In der klassischen Metaphysik war der alle speziellen Aspekte der Wirklichkeit übergreifende Gesichtspunkt der des „Seins". Dem entspricht in Puntels Buch ein Theorierahmen für das uneingeschränkte „universe of discourse". Methodisch angemessen ist ihm ein nicht-fundamentalistisches kohärentiell-reflexives Begreifen, dem sich auch die Sache selbst in eben dieser Struktur darstellt, nämlich als Beziehungseinheit von Begriff und Wirklichkeit, von Semantik und Ontologie, woraus sich sowohl eine an der Sprache orientierte Sicht der Dinge ergibt als auch eine mit dem Ganzen koextensive, also sich selbst (...) einschließende Geist-Strukur als reflexiver Maßstab allen Begreifens. Damit ist eine „prima philosophia" wiedergewonnen, die als methodisch-inhaltlicher Rahmen für das Begreifen der einzelnen Bereiche des Universums geeignet ist, nämlich der Naturphilosophie und Anthropologie, der Ethik und Ästhetik, der Geschichts- und Religionsphilosophie.In classical metaphysics, „Being" constituted the one viewpoint, which encompassed all particular aspects of reality. In Puntel's book, corresponding to this viewpoint is a theoretical framework for the unrestricted „universe of discourse." For him, a non fundamentalist comprehension of reality will be methodologically adequate, insofar as it is both coherent and reflexive. For only in and though the structure of this comprehending can the subject matter present itself as a relational unity of concept and reality, and of semantics and ontology. This structure will yield both a view of things that is linguistically orientated, as well as a mind-structure that is coextensive with the whole of reality, itself included. This mind-structure serves, then, as a reflexive criterion for all acts of comprehension. With this, the book regains a „prima philosophia," understood as a methodological and content-filled framework suitable for the comprehension of individual spheres of the universe, namely, the philosophy of nature and anthropology, ethics an aesthetics, as well as the philosophy of history and religion. (shrink)