Another financing company, Legalist, is offering $100k for litigation costs.
|
|
Legalist was founded in 2016 with funds from Y Combinator.
|
|
Legalist has invested in 82 cases total, its statement said.
|
|
If you win, Legalist will take 30 percent of the judgment.
|
|
By 883, it's become a $873 billion market, Legalist CEO Eva Sheng said.
|
|
After submitting that information, Legalist responds with a prefilled small claims court complaint.
|
|
Legalist has set up a website in which users are asked to fill out their basic residency information and upload proof that their information was lost by Equifax (Legalist recommends holding an ID up to your screen and taking a photo of the Equifax website; I am not a lawyer—I can't recommend doing this and uploading your information comes down to whether you trust Legalist with your identification).
|
|
Before SoftBank, Liu was an investor at Vy Capital, an early investor in Legalist.
|
|
A Legalist rep says the company has settled other sexual assault cases ... some for millions.
|
|
Legalist planned to charge lawyers for additional features that could help them determine litigation strategies.
|
|
Those payouts stem from 20 investments in cases, Legalist said in a statement on Wednesday.
|
|
If Legalist had arrived on another day in another year, it might've slipped under the radar.
|
|
So while Legalist eventually plans on adding federal records to their database, it isn't an immediate need.
|
|
Legalist believes that it can similarly Moneyball its way to competitive advantages for all sorts of cases.
|
|
But for Legalist, its future clientele and mission is "not Peter Thiel funding Hulk Hogan," Shang said.
|
|
And that would have contributed in part to my reputation of being cold, legalist, rigid, as they say.
|
|
A recent post at HR Legalist offers several cases that illustrate the dangers of hugging in a professional setting.
|
|
Legalist cofounder Eva Shang is a Thiel Fellow and has received a $100,000 investment from the billionaire's foundation to build the startup.
|
|
With companies like Legalist making it easier for everyone to invest in lawsuits, it shows no signs of slowing down anytime soon.
|
|
Shang noted that currently, lawsuit investors return about $1.40 for each dollar they invest; she thinks Legalist can improve upon that figure.
|
|
Sean Liu, a former SoftBank investment director who helped set up the firm's Shanghai office, joined Legalist as its chief financial officer.
|
|
ES: Y Combinator owns 7% of the company [because Legalist went through its accelerator program, intending to become a legal analytics company].
|
|
Shang said Legalist also uses data like who the judge is and how many cases they have on their plate at the time.
|
|
Unveiled last week at a startup launch day in Silicon Valley, Legalist is an online service that invests in lawsuits it has no connection to.
|
|
Legalist, a Y Combinator startup, plans to lean on 15 million data points and algorithms to ferret out the cases with the best profit potential.
|
|
That's why Christian Haigh, a co-founder of Legalist, a start-up that pays for litigation on a contingency basis, decided to go it alone, too.
|
|
Legalist gathers data from cases dating back to 863 to figure out the risk and case duration for a specific case, gauging 853 variable correlated with case outcome.
|
|
Read more of our coverage of Legalist on TechCrunch CoinTent – Recover revenue lost to ad blockers Web publishers lost $813 million last year from having their ads blocked.
|
|
Cofounder Eva Shang is a Peter Thiel fellow, but she told Business Insider in 2016 that Legalist was "staying away" from funding lawsuits like Thiel's sustained suits on Gawker Media.
|
|
Legalist, a San Francisco-based startup, claims to be the first "algorithmic litigation finance firm," and says it uses machine learning and artificial intelligence to predict which plaintiffs are worth financing.
|
|
Rather than participate in a class-action lawsuit (there are lots of those in the nascent stages right now), Legalist says it wants people to sue Equifax in small claims court.
|
|
Plaintiffs in cases funded by Legalist, a litigation finance firm that uses machine learning technology to source and underwrite investments, have collectively recovered more than $500 million in damages, it said.
|
|
Legalist — Algorithmic litigation financing There's a new asset class for investors — and it's actually in litigation, where investors help cover the cost of litigation in exchange for a share of the outcome.
|
|
And Legalist, a San Francisco litigation finance start-up, said that a Weinstein-related marketing pitch had attracted new clients, and that the company was now bankrolling three lawsuits against alleged sexual abusers.
|
|
"All the people involved and the events in the case, all the motions that are filed can be tracked," said Eva Shang, who was an incoming senior at Harvard University before dropping out to pursue Legalist.
|
|
Instead it's a young, 11-person company called Legalist that's run by a 1003-year-old Harvard dropout named Eva Shang, who co-founded the company with her college classmate Christian Haigh, who also dropped out.
|
|
Two Harvard undergraduates have created a service called Legalist that uses what they call "data-backed litigation financing," analyzing civil lawsuits with an algorithm to predict case outcomes and determine which civil lawsuits are worth investing in.
|
|
Legalist recently closed a $10.25 million funding round and Shang said it's taking some of that money to pay for these court cases (Shang declined to say exactly how much it had set aside for this purpose.) So far, about 100 people have signed up, according to Shang.
|
|
Qin Shi Huang, the first emperor, who followed legalist policies. Although Confucian laissez faire was largely dominant throughout China's history, legalist policies often gained prominence in times of war or with the patronage of rulers, such as under Qin Shi Huang, Sang Hongyang, Wang Mang and Wang Anshi, though they were abolished shortly thereafter.
|
|
Wu Qi Wu Qi (, 440–381 BC) was a Chinese military leader, Legalist philosopher, and politician in the Warring States period.
|
|
Han agreed with his teacher's theory of "virtueless by birth", but as in previous Legalist philosophy, pragmatically proposed to steer people by their own interest-driven nature.
|
|
The earliest extant account is the Heshi (和氏, "Mr. He") chapter of the c. 3rd-century BCE Legalist classic Hanfeizi, attributed to Han Fei (c. 280-233 BCE).
|
|
Gribetz, Arthur. "The Sama' Controversy: Sufi vs. Legalist." Studia Islamica 74 (1991): 43-62.JSTOR. The immediate goal of sama' is to reach wajd, which is a trance-like state of ecstasy.
|
|
The attempted synthesis between Confucian and Legalist values is common to other military treatises dated more conclusively to the Warring States period. The Seven Military Classics of Ancient China. New York: Basic Books. 2007. p. 454.
|
|
He is mentioned in ten books from the Han dynasty or earlier, five of which credit him with introducing the practice of drilling wood for fire. These five sources include three Confucian works (Bai Hu Tong, Zhong Lun, and Fengsu Tongyi), a legalist book (Han Feizi, wudu) and the historical textbook Gu San Fen. Another five texts which mention Suiren are Zhuangzi (aka Chuang- tzu) in two of the “Outer Chapters”, two Confucian books (Xunzi and Qian fu lun), a legalist book (Guanzi) and an early etymological dictionary Shuo Wen Jie Zi.
|
|
More important information lay in the recovery of the fragments of administrator (aka "Legalist") Shen Buhai. Shen references Yao as using Fa (administrative method) in the selection and evaluation of men. Though not a conclusive argument against proto-Taoist influence, Shen's Taoist terms do not show evidence of Taoist usage (Confucianism also uses terms like "Tao", meaning the "Tao", or "Way" of government), lacking any metaphysical connotation. The later "Legalist" book, the Han Feizi has a commentary on the Tao Te Ching, but references Shen Buhai rather than Laozi for this usage.
|
|
Nevertheless, both theories have had a significant impact on the cultural and legal development in China, and their influence remains visible today. The significant influence of the Legalist tradition in Chinese law has historically been overlooked. Although the Confucian ideology provided the fundamentals for the substance of traditional law, the Legalist school constructed the important framework of the traditional legal system. The Han dynasty retained the basic legal system established under the Qin but modified some of the harsher aspects in line with the Confucian philosophy of social control.
|
|
He enacted Qin's legalist reforms throughout China, notably the forced standardization of Chinese characters, measurements, road widths (i.e., cart axles' length), and currency. His dynasty also conquered the Yue tribes in Guangxi, Guangdong, and Vietnam.Sima Qian, Translated by Burton Watson.
|
|
Alencar Araripe left to the countryside where he tried to defeat the legalist troops. While he was absent the capital of the province, Fortaleza, reaffirmed its loyalty to the Empire.Vianna, Hélio. História do Brasil: período colonial, monarquia e república. 15. ed.
|
|
Few weeks later they were defeated by legalist troops. Some died, such as João Soares Lisboa and Alencar Araripe (murdered by his own men)Vianna, Hélio. História do Brasil: período colonial, monarquia e república. 15. ed. São Paulo: Melhoramentos, 1994, p.
|
|
Killing the Scholars and Burning the Books, anonymous 18th century Chinese painted album leaf; Bibliothèque nationale de France, Paris The rise of the Qin Dynasty in 221 BC saw the "burning of books and burying of scholars," that is, the purge of the Hundred Schools of Thought. This included Agriculturalism. The Legalist Qin dynasty was intolerant of other schools of thought, seeking to burn any text that did not adhere to the Legalist philosophy. Because of this, few Agriculturalist texts exist, and most of what is known of Agriculturalism comes from critical assessments by other philosophical schools.
|
|
The (c. 3rd century BCE) Legalist classic Hanfeizi has two stories about Bole teaching horse physiognomy. > Pai-lo once taught two men how to select horses that kick habitually. Later, > he went with them to Viscount Chien's stable to inspect the horses.
|
|
Despite mainstream acceptance of Confucianism for the rest of Han (and until the end of the Qing dynasty in 1911), philosophers still defended some Legalist ideas while the state's laws and policies reflect a compromise reached between Legalism and Han Confucianism.Loewe (1994), 141.
|
|
4 (1999): 533-52. Others argue that the grammar of the Greek original demands that Romans 1:18-32 be read as a rhetorical set-up, a summary of Hellenistic Jewish legalist rhetoric that Paul actively forbids followers of Christ from using in Romans 2.
|
|
During the Warring States period of China, the Qin—through its legalist policies—placed considerable focus on the enhancement of state wealth and military power, also known with the expression Fuguo Qiangbing. This expression was adopted in Meiji Japan as Fukoku kyōhei in Japanese.
|
|
The Zhuangzi does not seem to indicate a definitive philosophical idea, simply that the sage "does not occupy himself with the affairs of the world". The second sense appears to have been imported from the earlier governmental thought of "legalist" Shen Buhai (400 BC – c. 337 BC) as Taoists became more interested in the exercise of power by the ruler. Called "rule by non-activity" and strongly advocated by Han Fei, during the Han dynasty, up until the reign of Han Wudi rulers confined their activity "chiefly to the appointment and dismissal of his high officials", a plainly "Legalist" practice inherited from the Qin dynasty.
|
|
" (tr. Defoort 2015: 285). Han Yu remarked that Heguanzi "mixes [the ideas of] Huang-Lao and [Legalist] Forms-and-names" and Lu Dian's preface to the book says Heguangzi's "way is eclectic. The text he wrote is first rooted in Huang-Lao and branches out into Forms-and-names.
|
|
"The Logic of Four Alternatives." In Philosophy East and West. University of Hawaii Press.) In China, the tradition of scholarly investigation into logic, however, was repressed by the Qin dynasty following the legalist philosophy of Han Feizi. In India, the Anviksiki school of logic was founded by Medhātithi (c. 6th century BCE).
|
|
The Odes became an important and controversial force, influencing political, social and educational phenomena. During the struggle between Confucian, Legalist, and other schools of thought, the Confucians used the Shijing to bolster their viewpoint. On the Confucian side, the Shijing became a foundational text which informed and validated literature, education, and political affairs. The Legalists, on their side, attempted to suppress the Shijing by violence, after the Legalist philosophy was endorsed by the Qin Dynasty, prior to their final triumph over the neighboring states: the suppression of Confucian and other thought and literature after the Qin victories and the start of Burning of Books and Burying of Scholars era, starting in 213 BC, extended to attempt to prohibit the Shijing.
|
|
As complaints surfaced criticizing more and more about the government's policies, the regent Huo Guang, who was the de facto ruler of China after Emperor Wu of Han, called a court conference to debate whether the policies of Emperor Wu should be continued.Wagner (2001), 13-14 The resulting debate was divided into two groups, the reformists and the modernists. The reformists, largely provincial Confucian scholars, backed privatization and a return to the laissez-faire policies of old. The modernists, on the other hand, largely represented the interests of the central government and were more in tune with legalist philosophy, as well as being admirers of the previous Qin dynasty, whose harsh and numerous laws had been based on legalist principles.
|
|
Allan Nevins presents a "melodramatic" interpretation. He argues that Buchanan honestly wanted a constitution ratified by genuine residents. His firmness weakened in the face of pro-southern factions in his cabinet and party and he retreated. Roy Nichols takes a "legalist" approach arguing that Buchanan only submitted one issue, slavery itself to the voters.
|
|
An heir to the devotional, observantine, and legalist traditions, the Jesuits organized along military lines. The worldliness of the Renaissance Church had no part in their new order. Loyola's masterwork Spiritual Exercises showed the emphasis of handbooks characteristic of Catholic reformers before the Reformation, reminiscent of devotionalism. The Jesuits became preachers, confessors to monarchs and princes, and humanist educators.
|
|
Systematic auditing and reporting systems, and fixed salaries for officials were created. The reforms of Shang Yang in Qin, and of Wu Qi in Chu, both centred on increased centralisation, the suppression of the nobility, and a vastly increased scope of government based on Legalist ideals, which were necessary to mobilise the large armies of the period.
|
|
In 221 BC, the state of Qin finally obtained supremacy over its rivals and thus the Qin dynasty was founded. One of the reasons for its success was the adoption, on the advice of Lord Shang Yang, of far- reaching penal and administrative codes in the 4th century BC. The laws imposed severe punishments for failure to comply with duties imposed by the state and on the whole punished all alike. During this stage, law was marked by a purely Legalist spirit, hostile to the moral values advocated by the Confucian school of thought. The Legalist school, as represented by such thinkers as Han Fei Zi, insisted that the ruler must always rely on penal law and the imposition of heavy punishments as the main instrument of the government.
|
|
They survived residually until 1923–1924. The Left Socialist Revolutionaries divided into a number of factions. The Left-SR "activists", led by Donat Cherepanov, Maria Spiridonova & Boris Kamkov, took part in armed demonstrations against the leadership of the Soviet Union. The "legalist" movement, led by Isaac Steinberg, advocated public criticism of the Bolsheviks and the struggle against them only by peaceful means.
|
|
Mandelblit postponed his mandatory military service in the Israel Defense Forces to attend Tel Aviv University as part of the Atuda program. He joined the IDF in 1985, after graduating with a bachelor's degree in law. He later earned a Ph.D. in law from Bar-Ilan University.Ilan Ben Zion, Meticulous legalist who holds Netanyahu's fate in his hands, Financial Times (9 September 2019).
|
|
In the years 1922–1923, the legalist movement united with the Socialist-Revolutionary-Maximalist groups and the Socialist-Revolutionary "People's" group in the Association of Left Narodism. The leaders who survived this stage, either in prison or in internal exile, fell victims to the Great Purge in the late 1930s (Algasov, Kamkov and Karelin were shot in 1938, while Spiridonova was executed in 1941).
|
|
S. Y. Hsieh, 1995. p.92 Chinese Thought: An Introduction Since the bulk of both the Tao Te Ching and the Zhuangzi appear to have been composed later, Creel argued that it may therefore be assumed that Shen influenced them, much of both appearing to be counter-arguments against "Legalist" controls. The thirteenth chapter of the Zhuangzi, "T'ien Tao", seems to follow Shen Buhai down to the detail, saying "Superiors must be without action in-order to control the world; inferiors must be active in-order to be employed in the world's business..." and to paraphrase, that foundation and principle are the responsibility of the superior, superstructure and details that of the minister, but then goes on to attack Shen's administrative details as non-essential. Elsewhere the Zhuangzi references another "Legalist", Shen Dao, as impartial and lacking selfishness, his "great way embracing all things".
|
|
Text The demonstrators were promptly arrested. In the following years, Esenin-Volpin became an important voice in the human rights movement in the Soviet Union. He was one of the first Soviet dissidents who took on a "legalist" strategy of dissent. He proclaimed that it is possible and necessary to defend human rights by strictly observing the law, and in turn demand that the authorities observe the formally guaranteed rights.
|
|
Mizi Xia () is a semi-legendary figure from the Zhou dynasty Period of China. He was first recorded in the work Han Fei Zi, by Legalist philosopher Han Fei, as the companion of the historical figure Duke Ling of Wei. While Mizi Xia may have actually existed, nothing is known about him beyond this story. Mizi Xia was the favored courtier of Duke Ling because of his beauty.
|
|
206 During the Qin dynasty, Confucianism—along with all other non-Legalist philosophies, such as Daoism—were suppressed by the First Emperor; early Han dynasty emperors did the same. Legalism denounced the feudal system and encouraged severe punishments, particularly when the emperor was disobeyed. Individuals' rights were devalued when they conflicted with the government's or the ruler's wishes, and merchants and scholars were considered unproductive, fit for elimination.Borthwick, p.
|
|
Souza, Adriana Barreto de. Duque de Caxias: o homem por trás do monumento. Rio de Janeiro: Civilização Brasileira, 2008, p. 139 The troops disembarked in Maceió, capital of Alagoas, from where they travelled by land towards Pernambuco. The legalist forces soon met with Paes Barreto and his 400 men who joined the march. Throughout the way, the army was strengthened by militants that increased their numbers to 3,500 soldiers.
|
|
Herrendorf studied political science in the Argentine Institute of Political and Social Sciences, founded by the Argentine legalist Carlos Fayt. Afterwards, he moved to Mexico City to study and teach philosophy, jurisprudence and epistemology at the National Autonomous University of Mexico. Herrendorf moved to Europe, where he lived in Rome, Barcelona, and Paris. He served as an expert witness to the UN on human rights before joining the Argentine presidential cabinet.
|
|
Javert () is a fictional character and the main antagonist of Victor Hugo's 1862 novel Les Misérables. He was presumably born in 1780 and died on June 7, 1832. First a prison guard, and then a police inspector, his character is defined by his legalist tendencies and lack of empathy for criminals of all forms. In Les Misérables, he becomes obsessed with the pursuit and punishment of the protagonist Jean Valjean after his violation of parole.
|
|
Confucianism was suppressed during the Legalist and autocratic Qin dynasty (221–206 BCE), but survived. During the Han dynasty (206 BCE–220 CE), Confucian approaches edged out the "proto-Taoist" Huang–Lao as the official ideology, while the emperors mixed both with the realist techniques of Legalism. A Confucian revival began during the Tang dynasty (618–907). In the late Tang, Confucianism developed in response to Buddhism and Taoism and was reformulated as Neo-Confucianism.
|
|
He Bing portrayed "Jie Zitui" as the main character of the 2011 TV drama Song of Spring and Autumn. Jie's intransigence has not always escaped criticism. The Legalist philosopher Han Fei listed him among the absurd advisors who "were all like hard gourds". Holzman acknowledges that Jie's behavior "earned him immortality as a loyal official who chose obscure retirement rather than sacrifice his principles", but still personally finds it "rather strange... and rather petulant".
|
|
Retrieved 22 September 2006. Carlos Prats had succeeded General René Schneider after his assassination on 24 October 1970, by two groups, General Roberto Viaux and General Camilo Valenzuela, who had benefitted from logistical and financial support from the CIA. Prats was a supporter of the legalist Schneider doctrine and refused to involve the military in a coup against Allende. In March and July 1972, Allende and the Christian Democrats tried to forge a compromise.
|
|
Albert Feuerwerker argues that this shift ultimately was connected to the reform proposals of the 1890s, i.e. the Hundred Days Reform, and thence the New Policies. Western science was integrated into the Confucian worldview as an interpretation and application of Confucian principles. For some reformist scholars the focus on Confucianism was eroded in favour of Legalist principles of pien-fa (state reform), fu-chi'ang (state wealth and power) and even shang-chan (economic warfare).
|
|
"Brasil: Uma Historia - Eduardo Bueno" On April 1, 1964, after a night of conspiracy, rebel troops made their way to Rio de Janeiro, considered a legalist bastion. São Paulo's and Rio de Janeiro's generals were convinced to join the coup. To prevent a civil war, and in knowledge that the U.S. would openly support the army, the President fled first to Rio Grande do Sul, and then went to exile in Uruguay.
|
|
Villegas Pulido served as deputy for the state of Bolívar from 1890 until 1892. Following the resignation of president Guillermo Tell Villegas during the crisis of the Legalist Revolution, Villegas Pulido was selected by the Federal Council as the provisional president of Venezuela in August 1892. During his short tenure, he helped establish the Psychiatric Hospital of Caracas. After Joaquín Crespo established himself as president by force in October 1892, Villegas Pulido left the country.
|
|
Zhang Tang (traditional Chinese: 張湯; simplified Chinese: 张汤; pinyin: Zhāng Tāng; died 116 BC) was a high-ranking official of the Western Han dynasty under Emperor Wu. Professor Griet Vankeerberghen refers to him and his colleague, Gongsun Hong, as "quasi-Legalist bureaucrats", achieving "nothing less than a tilting of the axis of the conventional moral compass toward a more legal-centric orientation."Don J. Wyatt. China Review International. 9.2 (Fall 2002): p564.
|
|
After the fall of the Republic, during the days of the Roman Empire, the Emperor had the title of princeps ("first citizen" of Rome) and held the auctoritas principis – the supreme moral authority – in conjunction with the imperium and potestas – the military, judiciary and administrative powers. That is to say, there is a non-committal to a separation of powers, some civil rights, constitutionalism, codified constitutional state and legalist concept of law.
|
|
33, No. 2, 183-218 (2003)The resistible rise of Benito Mussolini and Italy's fascists, Socialist Worker, 16 November 2002 The PCd'I organized by themselves some militant groups (the Squadre comuniste d'azione), but their actions were relatively minor and the party kept a non-violent, legalist strategy. The Bordigan tendency was opposed by the Marxist philosopher Antonio Gramsci,Article in favour of the Arditi del Popolo by Antonio Gramsci in L'Ordine Nuovo, 15 July 1921 . Archived 2009-10-25.
|
|
Statue of Shang Yang, a prominent Legalist scholar and statesman Human nature is one of the major pillars of Legalism in China. However, Legalists do not concern themselves with whether human goodness or badness is inborn, and whether human beings possess the fundamental qualities associated with that nature. Legalists see the overwhelming majority of human beings as selfish in nature. They hold the view that human nature is evil, in which individuals are driven by selfishness.
|
|
Traditional Chinese historiography almost always portrayed the First Emperor of the Chinese unified states as a brutal tyrant who had an obsessive fear of assassination. Ideological antipathy towards the Legalist State of Qin was established as early as 266 BC, when Confucian philosopher Xunzi disparaged it. Later Confucian historians condemned the emperor who had burned the classics and had buried Confucian scholars alive. They eventually compiled a list of the Ten Crimes of Qin to highlight his tyrannical actions.
|
|
Villegas served as interim President of Venezuela for the final time in 1892, when Raimundo Andueza Palacio was in absentia while dealing with the outbreak of the Legalist Revolution. Villegas resigned later that year and was succeeded by his nephew Guillermo Tell Villegas Pulido. Returning to education, he published the first Venezuelan popular instruction book on literature, science, and fine arts in 1895. In 1901, he was elected as a member of the at the age of 80.
|
|
The spread of corruption in traditional China is often connected to the Confucian concept of renzhi () as opposed to the legalist "rule of law" (). Profit was despised as preoccupation of the base people, while the true Confucians were supposed to be guided in their actions by the moral principle of justice (). Thus, all relations were based solely on mutual trust and propriety. As a matter of course, this kind of moral uprightness could be developed only among a minority.
|
|
"Guard the Way firmly, (even in) extremity, then (you may) make light of kingship or dukedom." It also refers to three Daoist masters, Tianzi (Tian Pian ), Liezi, and Lao Laizi (sometimes identified as Laozi): "Tian Zi valued equanimity, Lie Zi valued emptiness, Liao Zi valued dispelling closed-mindedness". Legalism was based upon the idea of rule by law, through rewards and punishments. Even though Shizi was a retainer of the famous Legalist Shang Yang, his reconstructed writings rarely refer to Legalism.
|
|
Tusell 2002, pp. 37-8 This ban on political activity was not rigorously enforced on rightist organizations,the first time the decree was enforced by security was February 1937, when employed against some Falangist activities, Tusell 2002, p. 77 but each of their fates differed significantly. The largest grouping, CEDA, which held 88 seats in the Cortes, had been gradually disintegrating since the February elections; its structures had partially collapsed, having been abandoned by militants disappointed with the movement's legalist strategy.
|
|
His fellow pupil and life-long friend was Taqī al-Dīn ibn Taymiyya. He travelled across the Mamluk Sultanate of Egypt, Syria (), and Ḥijāz and became the greatest `Ilm al-rijāl () scholar of the Muslim world and an expert grammarian and philologist of Arabic. His youthful flirtation with Ṣūfisim ended when Ibn Taymiyya persuaded him to cut his Ṣūfī contacts. It was also Taymiyya’s ideological influence, which although contrary to his own Shāfi’ī legalist inclination, that led to a stint in jail.
|
|
First appearing early in the first season ("The Sinner"), Rev. Matthew Fordwick (John Ritter) comes to the community fresh from Baptist seminary trained as a hardline Biblical legalist, until he accidentally gets himself drunk at a visit with the Baldwin sisters, who happen to be his distant cousins. This humbling experience causes him to adopt a more forgiving nature, and he serves as the pastor of the local Baptist church through season five. He marries the schoolteacher, Rosemary Hunter, in season four.
|
|
Following his unification of China in 221 BCE, the first emperor Qin Shi Huang eliminated noble titles which did not conform to his legalist system of government; one that believed in merit rather than the privileges of birth. He forced all the vassal leaders to attend the capital where he seized their states and turned them into administrative districts classified as either commanderies or counties depending on their size. The officials who ran the new districts were selected on merit rather than by family connections.
|
|
Historical references indicate that the Wuzi was very famous and popular in both the Warring States period and in the Han dynasty. In addition to strategic/tactical studies and the philosophy of war, the Wuzi pays significant attention to the logistical achievement of war preparedness. The philosophical content of the work mainly consists of a synthesis between Confucianism and Legalism. The work attempts to resolve a humanistic (Confucian) concern for moral values and benevolent government with an administrative (Legalist) need for strict, predictable rewards and punishments.
|
|
69 Engraving depicting the trial of Anne Hutchinson The colony was split over the actions and beliefs of Anne Hutchinson. She had come with her husband and children to the colony in 1634, and began holding Bible sessions at home, gaining a wide audience and sharing her opinions that the colonial leaders labeled as Antinomianism, the view that existing laws and practices were not necessary for salvation.Anderson, pp. 477,482 Most of the older colonial leadership, including Dudley and Winthrop, espoused a more Legalist view.
|
|
Moving up to the federal level, he was representative (1918/1923) and became leader of the majority in the government of President Epitácio Pessoa. He initiated his term as president of the State of São Paulo on May 1, 1924. As state governor, on July 5, 1924, the Lieutenants' Revolution erupted, compelling him to take refuge in Guaiaúna, where the legalist forces were concentrated. Under this administration the Guarda Civil was created, and the Public Force started to count on a flotilla of airplanes.
|
|
The next year, about 50 insurgents tried to start a democratic revolution by charging the Frankfurt guard house (Frankfurter Wachensturm), which ultimately failed. Instead the Hambach events prompted the legalist German Federal Convention to issue its order of 28 June 1832 which again tightened the Carlsbad Decrees and completely suppressed freedom of speech. On the anniversary date in 1833, Bavarian military controlled the area and dispersed all attempts to hold another gathering. Many intellectuals retired to a non-political Biedermeier life in the following years.
|
|
51 BC. Prince Ao became Emperor Xuan's favourite grandson and often accompanied him. During his years as crown prince, Prince Shi did not have a major role in government, given the forceful nature of his father's personality. He was taught the Confucian classics by a succession of Confucian scholars during his pre-teen and teenage years. Prince Shi became a mild- mannered and strict adherent of Confucian principles, unlike his father who made effective use of both Legalist and Confucian principles in his governance.
|
|
Repercussions for these activities ranged from dismissal from work and studies to many years of imprisonment in labor camps and being subjected to punitive psychiatry. Dissidents active in the movement in the 1960s introduced a "legalist" approach of avoiding moral and political commentary in favor of close attention to legal and procedural issues. Following several landmark political trials, coverage of arrests and trials in samizdat became more common. This activity eventually led to the founding of the Chronicle of Current Events in April 1968.
|
|
Sima does not seem to have enjoyed this position, likely because Emperor Jing, and his mostly Legalist advisors, were known for their dislike of literary embellishment. In 149BC, Sima moved to Liang (modern northern Anhui, southern Shandong, northeastern Henan, centered around modern Shangqiu city) to become a guest scholar at the court of Liu Wu, Prince of Liang, Emperor Jing's younger brother. The prince's court already held a number of prominent literary men of the era, including Mei Sheng (; d. 141BC), Zou Yang (; fl.
|
|
China in the 4th century BC entered an era of constant warfare known as the Warring States period. The period saw the rapid rise of large states (such as Chu) over smaller ones thanks to technological advancement. Though the period has usually been characterized by historians as being excessively violent compared to the Spring and Autumn period, it was also punctuated by several cultural and social growths through the expansion of several different sects of Confucianism and Taoism, and the formulation of Legalist thought.
|
|
Note 4 at 13. Historically, the people's awareness and acceptance of ethical norms was shaped far more by the pervasive influence of custom and usage of property and by inculcating moral precepts than by any formally enacted system of law. Early emperors however embraced the Legalist ideal as a way of exerting control over their large and growing territory and population. This process was integrated with traditional Chinese beliefs in the cosmic order, holding that correct behavior was behavior consonant with the appropriate responses set by fǎ.
|
|
More recent studies have demonstrated that most of the magistrates' legal work was in civil disputes, and that there was an elaborate system of civil law which used the Qing Code to establish torts. The Qing Code was in form exclusively a criminal code. Its statutes throughout stated as prohibitions and restrictions, and the violation of which was subjected to a range of punishments by a legalist state. In practice, however, large sections of the code and its sub-statutes dealt with matters that would properly be characterised as civil law.
|
|
In this sense, his aggressive and autocratic efforts of renewal greatly reflected the strategies of earlier reform movements, especially the legalist and observantine sides: burning heretics and strict emphasis on Canon law. It also reflected the rapid pace toward absolutism that characterized the sixteenth century. While the aggressive authoritarian approach was arguably destructive of personal religious experience, a new wave of reforms and orders conveyed a strong devotional side. Devotionalism, not subversive mysticism would provide a strong individual outlet for religious experience, especially through meditation such as the reciting of the Rosary.
|
|
In 1635, a significant religious division began to grow in the Massachusetts colony. Anne Hutchinson and others espoused the Antinomianist view that the laws of the Church of England did not apply to them, while others argued the opposing Legalist position. Harsh reactions to the controversy may have played a role in the decision by Hooker, and consequently Haynes, to leave the colony for new settlements on the Connecticut River. Historians have also cited shortages of land and food as a reason for this migration, and political competition between Haynes and Winthrop.
|
|
At the same time, moral considerations and social standing should be rigorously excluded. Another hallmark of Legalist thinking was that equality should be before the law. On the question of legislative technique, the Legalists stressed that the rules enacted by the ruler for punishment of offences should be clear and intelligible to the ordinary people, and they should be properly communicated to the populace. Multiple corporal punishments were implemented by the Qin, such as death by boiling, chariots, beating, and permanent mutilation in the form of tattooing and castration.
|
|
People who committed crimes were also sentenced to hard labor for the state. Legalism survived in a diluted form after the Han dynasty succeeded the Qin. It was recognised that there was a need for complex penal and administrative codes that enabled the emperor to govern the country through a hierarchy of ministers and officials, all ultimately responsible to him. Imperial legal systems all retained the original Legalist insistence that the powers of officials be defined in detail and that punishments be prescribed for transgressions, whether inadvertent or not.
|
|
At the corners are the crow that symbolizes the Sun and the toad that symbolizes the Moon, the pairing of the Sun and Moon representing the cosmic forces of yin and yang.Ebrey (1999), 73; Hansen (2000), 121-123. The historian Sima Tan (d. 110 BCE) wrote that the Legalist tradition inherited by Han from the previous Qin dynasty taught that imposing severe man-made laws which were short of kindness would produce a well-ordered society, given that human nature was innately immoral and had to be checked.Csikszentmihalyi (2006), 24-25.
|
|
288-289 Sherman tank disabled by 40 mm fire near Florencio Varela, September 1962 1962: After the fall of President Arturo Frondizi and his replacement by a puppet civilian government under the supervision of the armed forces, the military remained divided over the issue of the banning of some political parties. While there was a wide consensus on the proscription of leftist ideologists, things became not so clear regarding Peronism. The hard-line group was dubbed colorados ("the purples"), and the "legalist" - against an indiscriminate ban - azules ("the blues").Potash, pp.
|
|
In 1974, during the Criticize Lin, Criticize Confucius there were major historiographical debates about the relative merits of the Confucian and Legalist schools. Legalism was interpreted as the progressive feudal ideology of the rising Qin against the decaying slave-holder ideology of Confucius. In the post-Mao era there were major debates on the role that contradictions and alienation played within a Socialist society. Deng Xiaoping personally intervened against the Marxist Humanist trend in insisting that alienation was solely based on private property, and had no place in a socialist China.
|
|
Historians have treated Emperor Wu with ambivalence, and there are certainly some contradictory accounts of his life. He roughly doubled the size of the Han empire of China during his reign, and much of the territory that he annexed is now part of modern China. He officially encouraged Confucianism, yet just like Qin Shi Huang, he personally used a legalist system of rewards and punishments to govern his empire. Emperor Wu is said to have been extravagant and superstitious, allowing his policies to become a burden on his people.
|
|
Another peach forest, in "The Peach Blossom Spring" by poet Tao Yuanming, is the setting of the favourite Chinese fable and a metaphor for utopias. A peach tree growing on a precipice was where the Taoist master Zhang Daoling tested his disciples. The Old Man of the South Pole, one of the deities of the Chinese folk religion fulu shou, is sometimes seen holding a large peach, representing long life and health. The term "bitten peach", first used by Legalist philosopher Han Fei in his work Han Feizi, became a byword for homosexuality.
|
|
This was the second-highest Rapporteur position in the Finnish government. This appointment to a senior position in the Finnish administration was approved by the new Governor General of Finland, Nikolai Bobrikov, whose term in office saw the beginning of the period of Russification, and whose policies represented all that the constitutionalist Ståhlberg was opposed to. Ståhlberg was elected in 1901 as a member of Helsinki City Council, serving until 1903. In 1902, he was dismissed as Protocol Secretary, due to his strict legalist views, and his opposition to legislation on compulsory military service.
|
|
Depiction of Anne Hutchinson's trial, c. 1901 In 1634 and 1635, Winthrop served as an assistant, while the influx of settlers brought first John Haynes and then Henry Vane to the governorship. Haynes, Vane, Anne Hutchinson, and pastors Thomas Hooker and John Wheelwright all espoused religious or political views that were at odds with those of the earlier arrivals, including Winthrop.Bremer (2003), pp. 281–285 Hutchinson and Wheelwright subscribed to the Antinomian view that following religious laws was not required for salvation, while Winthrop and others believed in a more Legalist view.
|
|
Extract of a caricature of Villegas Pulido, which appeared in the humorist magazine El Diablo in 1892, the year he held the presidency. Villegas Pulido, C. 1919. Villegas Pulido's uncle, Guillermo Tell Villegas, was appointed interim President of Venezuela on June 17, 1892, while elected president Venezuelan president Raimundo Andueza Palacio was in absentia dealing with the outbreak of the Legalist Revolution (Revolución Legalista). On August 31, 1892, following the resignation of his uncle, Villegas Pulido was selected by the Federal Council as the provisional president of Venezuela.
|
|
One of the most controversial issues raised by Crito is Socrates' legalist representation of the laws as a human being. It presents a view of society in which citizens who are incapable of changing laws by convincing lawmakers have to abide by the laws to remain "just". Those who do not want to live under such laws are to emigrate if they desire an ethical life. Although Socrates ultimately rejects the idea of expulsion, he believes it to be ethical because the court had suggested it and because the ruling was unjust.
|
|
Ananias, who had come to Adiabene with Izates, supported Helena's contention, arguing that such a step on the part of the king would endanger the life of his Jewish instructor, and, further, that circumcision was not vital to the fulfilment of the Jewish religion and the worship of God. Izates seemed convinced by the latter argument, until there came to his court another Jew, Eleazar, who, in contradistinction to Ananias' Hellenic leniency, was a rigorous legalist from Galilee. He persuaded Izates to undergo the rite.Genesis Rabba xlvi. 8.
|
|
Despite Han statesmen's general condemnation of Qin's harsh methods and Legalist philosophy, the first Han law code compiled by Chancellor Xiao He in 200 BCE seems to have borrowed much from the structure and substance of the Qin code (excavated texts from Shuihudi and Zhangjiashan in modern times have reinforced this suspicion).Hulsewé (1986), 526; Csikszentmihalyi (2006), 23–24; Hansen (2000), 110–112. kings were interred in jade burial suit made of small pieces of jade sewn together with golden thread.Tom (1989), 112–113.Shi (2003), 63–65.
|
|
Zerbni met her husband, General Euryale Jesus Zerbini, who was twenty years older than her, in 1951, when he commanded the security forces in São Paulo. He was the brother of cardiologist Euryclides de Jesus Zerbini. She was a social worker for the Mandaqui Hospital which cared for children with tuberculosis (she already had the disease a few years earlier). General Zerbini, commanding the unit Caçapava at the time of the 1964 Brazilian coup d'état, was one of the four generals to take a legalist position against the army coup.
|
|
He was a brilliant politician and leader whose skill was a remarkable demonstration of Legalism.Throughout Chinese history, no successful emperor had ruled purely based on Confucianism (though some did purely use Legalism). Numerous studies such as Political Reality of Transforming Legalism by Confucianism in the Western Han Dynasty as Seen from Selection System by Wang Baoding, or Aspects of Legalist Philosophy and the Law in Ancient China: The Chi'an and Han Dynasties and Rediscovered Manuscript of Mawangdui and Shuihudi by Matthew August LeFande, have pointed out most ancient Chinese dynasties after Qin had ruled by a mix of Legalism and Confucianism.
|
|
Chu people affiliated themselves with the god of fire Zhurong in Chinese mythology. For this reason, fire worshiping and red coloring were practiced by Chu people. The naturalistic and flowing art, the Songs of Chu, historical records, excavated bamboo documents such as the Guodian slips, and other artifacts reveal heavy Taoist and native folk influence in Chu culture. The disposition to a spiritual, often pleasurable and decadent lifestyle, and the confidence in the size of the Chu realm led to the inefficiency and eventual destruction of the Chu state by the ruthless Legalist state of Qin.
|
|
Currie was a legalist, based in Calcutta, who was unfamiliar with military matters and with the Punjab.Allen 2000, pp. 145–146 While the Lawrences were comparatively informal and familiar with the junior officers who were Residents and Agents in the various districts of the Punjab, Currie was stiffer in manner and was inclined to treat his subordinates' reports with caution. In particular, he refused to act on reports from James Abbott, the Political Agent in Hazara, who was convinced that Sardar Chattar Singh Attariwalla, the Sikh Governor of Hazara, was actively plotting a rebellion with other Sirdars.
|
|
Van der SprenkelOrigins of Statecraft in China Starting in the Spring and Autumn period (771–476/403 BC), a trend of "realistic" reformers were taken on to advance the material interest of their respective states, with the Qin state founding the first Chinese Empire, Qin dynasty in 221 BCE, ending China's Warring States period. The political theory developed during the era, including that of Confucianism would influence every dynasty thereafter. Those termed Legalist are more purely "Realpolitikal"Civilization and Realpolitik, by Prasenjit Duara, India International Centre Quarterly, Vol. 36, No. 3/4, INDIACHINA Neighbours Strangers (WINTER 2009 SPRING 2010), pp. 20-33.
|
|
John Winthrop In 1635, and for the four following years, Dudley was elected either as deputy governor or as a member of the council of assistants. The governor in 1636 was Henry Vane, and the colony was split over the actions of Anne Hutchinson. She had come to the colony in 1634, and began preaching a "covenant of grace" following her mentor, John Cotton, while most of the colony's leadership, including Dudley, Winthrop, and most of the ministers, espoused a more Legalist view ("covenant of works"). This split divided the colony, since Vane and Cotton supported her.
|
|
Due to its Legalist focus, the Qin Dynasty was thorough in its purging of rival philosophical schools, including Agriculturalism. However, Agriculturalism in its heyday heavily influenced the agrarian policies of Confucianism, Legalism, and other contemporary Chinese philosophical schools, and so subsequently many concepts originally associated with the Agriculturalists continued to exist in Chinese philosophy. The transmission and translation of Chinese philosophical texts in Europe during the 18th century had a heavy influence on the development of Agrarianism in Europe. French agrarianist philosophy, a predecessor to modern Agrarianism, are said to have been modeled after the agrarian policies of Chinese philosophy.
|
|
Joseph Karo's role as both legalist and mystic underscores Kabbalah's spiritualisation of normative Jewish observance Kabbalistic doctrine gives man the central role in Creation, as his soul and body correspond to the supernal divine manifestations. In the Christian Kabbalah this scheme was universalised to describe harmonia mundi, the harmony of Creation within man.Joseph Dan, Kabbalah: A Very Short Introduction, Oxford, chapter on "Christian Kabbalah" In Judaism, it gave a profound spiritualisation of Jewish practice. While the kabbalistic scheme gave a radically innovative, though conceptually continuous, development of mainstream Midrashic and Talmudic rabbinic notions, kabbalistic thought underscored and invigorated conservative Jewish observance.
|
|
Yangism has been described as a form of psychological and ethical egoism. The Yangist philosophers believed in the importance of maintaining self-interest through "keeping one's nature intact, protecting one's uniqueness, and not letting the body be tied by other things". Disagreeing with the Confucian virtues of li ('propriety'), ren ('humaneness'), and yi ('righteousness'), and the Legalist virtue of fa (law), the Yangists saw wei wo (, '[everything] for myself') as the only virtue necessary for self-cultivation. Individual pleasure is considered desirable, like in hedonism, but not at the expense of the health of the individual.
|
|
The most famous of these projects is the Great Wall of China, built to defend the state against Xiongnu incursions. Other Qin projects include the Lingqu Canal, which linked subsidiaries of the Yangtze and Pearl rivers and made possible the Qin's southern conquests, as well as an extensive road system estimated at . However, Qin's legalist laws and the heavy burden of its taxes and corvee were not easily accepted by the rest of the empire. Unlike the other states, Qin specifically enacted laws to exile merchants and expropriate their wealth, as well as imposing monopolies on salt, iron, forests and other natural resources.
|
|
Yangism has been described as a form of psychological and ethical egoism. The Yangist philosophers believed in the importance of maintaining self-interest through "keeping one's nature intact, protecting one's uniqueness, and not letting the body be tied by other things." Disagreeing with the Confucian virtues of li (propriety), ren (humaneness), and yi (righteousness) and the Legalist virtue of fa (law), the Yangists saw wei wo (), or "[everything] for myself," as the only virtue necessary for self-cultivation. Individual pleasure is considered desirable, like in hedonism, but not at the expense of the health of individual.
|
|
Han involvement in Central Asia and Sogdia helped establish the land route of the Silk Road, replacing the earlier path over the Himalayas to India. Han China gradually became the largest economy of the ancient world. Despite the Han's initial decentralization and the official abandonment of the Qin philosophy of Legalism in favor of Confucianism, Qin's legalist institutions and policies continued to be employed by the Han government and its successors. Map showing the expansion of Han dynasty in the 2nd century BC After the end of the Han dynasty, a period of strife known as Three Kingdoms followed,Whiting, Marvin C. (2002).
|
|
Frequent disagreements amongst ministers of state on ideological and policy issues led to political strife and the rise of political factions. This undermined the marriage strategies of the professional elite, which broke apart as a social group and gave way to a multitude of families which provided sons for civil service. Confucian or Legalist scholars in ancient China—perhaps as far back as the late Zhou dynasty (c. 1046–256 BC)—categorized all socio-economic groups into four broad and hierarchical occupations (in descending order): the shi (scholars, or gentry), the nong (peasant farmers), the gong (artisans and craftsmen), and the shang (merchants).
|
|
Yale University. Roman Catholicism and Eastern Orthodoxy have historically argued that the passage disproves the doctrine of justification by faith alone (sola fide). The early (and many modern) Protestants resolve the apparent conflict between James and Paul regarding faith and works in alternate ways from the Catholics and Orthodox: According to Ben Witherington III, differences exist between the Apostle Paul and James, but both used the law of Moses, the teachings of Jesus and other Jewish and non-Jewish sources, and "Paul was not anti-law any more than James was a legalist".Shanks, Hershel and Witherington III, Ben. (2004).
|
|
The Xunzi (; ) is an ancient Chinese collection of philosophical writings attributed to Xun Kuang, a 3rd-century BC philosopher usually associated with the Confucian tradition. The Xunzi is perhaps most famous for the emphasis it places on education and propriety, as well as its striking assertion that "human nature is detestable". The text is furthermore an important source of early theories of ritual, cosmology, and governance. The ideas within the Xunzi are thought to have exerted a strong influence on Legalist thinkers, such as Han Fei, and laid the groundwork for much of Han Dynasty political ideology.
|
|
Isabel Kershner, Promoted by Netanyahu, Israel's Attorney General Must Now Scrutinize Him, New York Times (13 February 2019). Mandelblit was appointed Attorney General of Israel in 2016, with the support of Netanyahu and his Justice Minister Ayelet Shaked.Yonhah Jeremy Bob, Mandelblit: From PM's man to overthrowing Netanyahu – the timeline, Jerusalem Post (1 March 2019). As attorney general, Mandelblit gained "a reputation as a meticulous legalist" who prioritizes the rule of law; although a longtime member of the Likud party, Mandelblit was described by colleagues and friends as an apolitical attorney general whose decisionmaking is not colored by political considerations.
|
|
Management (according to some definitions) has existed for millennia, and several writers have produced background works that have contributed to modern management theories. Some theorists have cited ancient military texts as providing lessons for civilian managers. For example, Chinese general Sun Tzu in his 6th-century BC work The Art of War recommends (when re-phrased in modern terminology) being aware of and acting on strengths and weaknesses of both a manager's organization and a foe's. The writings of influential Chinese Legalist philosopher Shen Buhai may be considered to embody a rare premodern example of abstract theory of administration.
|
|
Klaus Drobisch, "Humanitäre Hilfe – gewichtiger Teil des Widerstandes von Christen", p. 29. But the majority of pastors in their legalist attitude would not issue false copies. On 13 November 20,000 German Christians convened in the Berlin Sportpalast for a general meeting. Dr. Reinhold Krause, then president of the Greater Berlin section of the German Christians, held a speech, defaming the Old Testament for its alleged "Jewish morality of rewards" (), and demanding the cleansing of the New Testament from the "scapegoat mentality and theology of inferiority" (), whose emergence Krause attributed to the Rabbi (Sha'ul) Paul of Tarsos.
|
|
Other important philosophical works include the Mohist Mozi, which taught "inclusive love" as both an ethical and social principle, and Hanfeizi, one of the central Legalist texts. Important Daoist classics include the Dao De Jing, the Zhuangzi, and the Liezi. Later authors combined Daoism with Confucianism and Legalism, such as Liu An (2nd century BC), whose Huainanzi (The Philosophers of Huai-nan) also added to the fields of geography and topography. Among the classics of military science, The Art of War by Sun Tzu (6th century BC) was perhaps the first to outline guidelines for effective international diplomacy.
|
|
Charles of Blois-Châtillon (131929 September 1364) "the Saint", was the legalist Duke of Brittany from 1341 to his death via his marriage to Joan of Penthiève, holding the title against the claims of John of Montfort. The cause of his possible canonization was the subject of a good deal political maneuvering on the part of his cousin, Charles V of France who endorsed it, and his rival, Montfort, who opposed it. The cause fell dormant after Pope Gregory XI left Avignon in 1376, but was revived in 1894. Charles of Blois was beatified in 1904.
|
|
Pierre Flotte or Pierre Flote (Languedoc, second half of the 13th century - Kortrijk, 11 July 1302) was a French legalist, Chancellor and Keeper of the Seals of Philip IV the Fair. He was taught Roman law at the University of Montpellier, and was considered one of the best lawyers and legalists of his time. He led negotiations with the Roman Curia, England and Germany. He was an adversary of Pope Boniface VIII, defending the authoritarianism of the French king against the Roman Church, and the first civilian to be appointed as Chancellor, as before, only ecclesiastics were granted this honor.
|
|
Rozhkov refused to give up his ideas, and wrote a second article "A System of Operation" in which he had advocated the establishment of an organisation called "The Political Society for the Protection of the Interests of the Working Class". He hoped this organisation would spread through workers organisations such as co-operatives and trade unions, eventually to establish itself as a political party in the Duma. In a third article, "The Struggle for Legality". These three articles eventually drew a response from Lenin in which the later declared that Rozhkov as a legalist was no different from a liquidationist.
|
|
Even though the term "wuxia" as the name of a genre is a recent coinage, stories about xia date back more than 2,000 years. Wuxia stories have their roots in some early youxia tales from 300–200 BCE. The Legalist philosopher Han Fei spoke disparagingly of youxias in his book Han Feizi in the chapter On Five 'Maggot' Classes about five social classes in the Spring and Autumn period. Some well-known stories include Zhuan Zhu's assassination of King Liao of Wu, and most notably, Jing Ke's attempt on the life of the King of Qin (who later became Qin Shi Huang).
|
|
Ch'en Ch'i-yün, who translated the Shenjian into English in 1980, described Xun Yue as "Confucianist in his approach to scholarship, Taoist in his relativistic view of reality, and Legalist in his pragmatic approach towards politics." Emperor Xian also enjoyed reading historical texts. He found Ban Gu's Book of Han, which covered the history of the Western Han dynasty (206 BCE – 9 CE), very complicated and difficult to read. He thus ordered Xun Yue to write another version of the Book of Han in the style of the Zuo Zhuan, a commentary on the historical text Spring and Autumn Annals.
|
|
Court room in the People's Republic of China Chinese law is one of the oldest legal traditions in the world. The core of modern Chinese law is based on Germanic-style civil law, socialist law, and traditional Chinese approaches. For most of the history of China, its legal system has been based on the Confucian philosophy of social control through moral education, as well as the Legalist emphasis on codified law and criminal sanction. Following the Xinhai Revolution, the Republic of China adopted a largely Western-style legal code in the civil law tradition (specifically German- and Swiss-based).
|
|
The reason being that this area was deeply steeped in the nanshoku samurai tradition of the Tokugawa period. Also, when the satsuma oligarchs supported the restoration of power to the emperor, they were put into positions of power, allowing nanshoku practices to be brought more into the spotlight during this time period. Satsuma also made up the majority of the newly created Japanese navy, thus associating the navy with nanshoku practices. Though during this time Japan briefly adopted anti-sodomy laws in an attempt to modernize its code, the laws were repealed when a French legalist, G. E. Boissonade, advised adopting a similar legal code to France's.
|
|
Thus, "Pharisee" has entered the language as a pejorative for one who does so; the Oxford English Dictionary defines Pharisee with one of the meanings as A person of the spirit or character commonly attributed to the Pharisees in the New Testament; a legalist or formalist. Pharisees are also depicted as being lawless or corrupt (Matthew ); the Greek word used in the verse means lawlessness, and the corresponding Hebrew word means fraud or injustice. However, the Hebrew word "Perushim" from which "Pharisee" is derived, actually means "separatists", referencing their focus on spiritual needs versus worldly pleasures. In the Gospels, Jesus is often shown as being critical of Pharisees.
|
|
The Han scholar Dong Zhongshu (179–104 BCE) used the Syncretic method to combine early Confucianism with Naturalist and Legalist thought, and to promote Confucianism into the new official ideology of Imperial China. Ultimately, Fischer describes Master Shi as "a man of his times. His syncretism made explicit the eclecticism of other authors of his day and demonstrated that many of their ideas were not necessarily incompatible.") Consider this statement that six Zi "Masters" had substantially similar doctrines: > Mo Zi valued impartiality; Kong Zi valued public-mindedness, Huang Zi valued > centeredness, Tian Zi valued equanimity, Lie Zi valued emptiness, and Liao > Zi valued dispelling closed-mindedness.
|
|
Modern statue of Shang Yang Little is known about Shi Jiao or Shizi "Master Shi" except for references to his eponymous text. He was probably from the Warring States period state of Jin (modern Shanxi), and employed by the Legalist statesman Shang Yang (390–338 BCE), the chief minister of Qin (modern Shanxi) for Duke Xiao. When Duke Xiao died in 338 BCE, his successor King Huiwen ordered Shang Yang to be executed by dismemberment and his entire family to be exterminated. Shi Jiao fled to the state of Shu (modern Sichuan), where he wrote the Shizi in 20 sections totaling over 60,000 Chinese characters, and subsequently died.
|
|
The Huainanzi is an ancient Chinese text that consists of a collection of essays that resulted from a series of scholarly debates held at the court of Liu An, Prince of Huainan, sometime before 139. The Huainanzi blends Daoist, Confucianist, and Legalist concepts, including theories such as yin and yang and Wu Xing theories. The Huainanzis essays are all connected to one primary goal: attempting to define the necessary conditions for perfect socio- political order. It concludes that perfect societal order derives mainly from a perfect ruler, and the essays are compiled in such a way as to serve as a handbook for an enlightened sovereign and his court.
|
|
Neo-Confucianism was a revived version of old Confucian principles that appeared around the Song dynasty, with Buddhist, Taoist, and Legalist features. The first philosophers, such as Shao Yong, Zhou Dunyi and Chang Zai, were cosmologists and worked on the Yi Jing. The Cheng brothers, Cheng Yi and Cheng Hao, are considered the founders of the two main schools of thought of Neo-Confucianism: the School of Principle the first, the School of Mind the latter. The School of Principle gained supremacy during the Song dynasty with the philosophical system elaborated by Zhu Xi, which became mainstream and officially adopted by the government for the Imperial examinations under the Yuan dynasty.
|
|
Historians often refer to the period from the Qin dynasty to the end of the Qing dynasty as Imperial China. Though the unified reign of the First Qin Emperor lasted only 12 years, he managed to subdue great parts of what constitutes the core of the Han Chinese homeland and to unite them under a tightly centralized Legalist government seated at Xianyang (close to modern Xi'an). The doctrine of Legalism that guided the Qin emphasized strict adherence to a legal code and the absolute power of the emperor. This philosophy, while effective for expanding the empire in a military fashion, proved unworkable for governing it in peacetime.
|
|
In 1989, he was among the co-founders of the Slovenian Democratic Union, one of the first opposition parties to the Communist regime in Slovenia. After the victory of the DEMOS coalition in the first free elections in Slovenia in 1990, Bučar was elected as the Chairman of the Slovenian National Assembly. As the speaker of the Parliament and member of the Constitution Committee, Bučar had a crucial role in the adoption of the new Slovenian constitution. During this period, Bučar insisted on providing a sound legal basis for Slovenia's independence from Yugoslavia, and rejected all voluntaristic political actions, gaining a label of legalist.
|
|
In his quest to recruit talents to assist him, Duke Xiao promises to share Qin with anyone – including foreigners – who could help him realise his grand ambitions. He attracts the attention of Wei Yang, a Legalist searching for opportunities to test his ideas. After discussing for three days and three nights on end, the two men develop a close relationship and work together over the next two decades to push forth a series of groundbreaking sociopolitical reforms in Qin. The reforms transform Qin into a powerful state and helped to lay the foundation for Qin's eventual unification of China under the Qin dynasty nearly 200 years later.
|
|
In the interior of the state of São Paulo happened rebellions in several cities, with seizure of prefectures. The city of São Paulo was bombed by Federal Government aircraft. The loyalist Army (loyal to President Artur Bernardes) used the so-called "terrifying bombardment", reaching various parts of the city, especially working-class neighborhoods such as Mooca and Brás, and the middle class, such as Perdizes. Without military equivalent (artillery or aviation) to confront legalistic troops, the rebels retired to Bauru in the early hours of July 28, where Isidoro Dias Lopes heard news that the legalist army was concentrated in the city of Três Lagoas, Mato Grosso do Sul.
|
|
He also declared himself opposed to the tome, for its contents were in contrast to the people's spirit. The belief in a personal Messiah, wrote Frankel, was ancient and hallowed. He ridiculed Bernays both for resorting to such means instead of attempting to convince the public by reasoning, and stressing legalist arguments - which the prayerbook could withstand - when he should have debated the principled matters of faith. Neither did the Rabbi of Dresden base his argument on rigid Orthodox notions, but on the sanctity of collective sentiment, a key idea in his philosophy, which he would later term "Positive-Historical Judaism", considered by Conservative Judaism as its antecedent.
|
|
After suffering losses in the battles with rival states such as Wei, the Qin rulers actively pursued legal, economic social reforms. When Duke Xiao came to the throne of Qin, he issued an announcement calling forth men of talent (including scholars, administrators, theorists and militarists) from other states to enter Qin and help him with his reforms, promising rewards of high offices and lands in return. Among these foreign talents, Shang Yang successfully conducted a series of Legalist reforms in Qin with the support of Duke Xiao, despite facing strong opposition from conservative Qin politicians. Dire primogeniture were abolished, with all commoners granted citizenship rights.
|
|
Significantly, Soviet dissidents of the 1960s introduced the "legalist" approach of avoiding moral and political commentary in favor of close attention to legal and procedural issues. Following several landmark trials of writers (Sinyavsky-Daniel trial, the trials of Alexander Ginzburg and Yuri Galanskov) and an associated crackdown on dissidents by the KGB, coverage of arrests and trials in samizdat (unsanctioned press) became more common. This activity eventually led to the founding of the Chronicle of Current Events in April 1968. The unofficial newsletter reported violations of civil rights and judicial procedure by the Soviet government and responses to those violations by citizens across the USSR.
|
|
Mozi invokes heaven and calls on the Sage Kings to support his precedents. Born in what is now Tengzhou, Shandong Province, he founded the school of Mohism that argued strongly against Confucianism and Taoism. His philosophy emphasized universal love, social order, the will of heaven, sharing, and honoring the worthy. During the Warring States period, Mohism was actively developed and practiced in many states but fell out of favour when the legalist Qin dynasty came to power in 221 BC. During that period, many Mohist classics are thought to have been ruined when the emperor Qin Shi Huang supposedly carried out the burning of books and burying of scholars.
|
|
Jia Yi was born about 200 BCE in Luoyang, though some sources suggest his birth may have been a year earlier in about 201 BCE.Loewe (1986), 148. As a youth Jia became well known in his home county for his literary skills and ability to recite the Chinese Classics. His precociousness caught the attention of "Venerable Wu" (Wu gong ), the local governor and a prominent Legalist scholar who had been a student of the Qin dynasty official Li Si. Wu brought Jia onto his staff, and when he became Commandant of Justice in 179 BCE he recommended Jia to Emperor Wen of Han as a scholar of the Classics.
|
|
In ancient China, Chinese scholar-officials would often debate about the role government should have in the economy, such as setting monopolies in lucrative industries and instating price controls. Confucian factions tended to oppose extensive government controls, while "Reform" or legalist factions favored intervention. The Confucians' rationale for opposing government intervention was that the government should not "compete for profit with the people" as it would tend to exploit the population whenever it was involved in mercantile activity. One such debate is recorded in the Discourses on Salt and Iron, a debate over Salt and iron monopolies imposed by Emperor Wu of Han to fund wars and expansionism against the Xiongnu.
|
|
Two years after Luis Felipe de la Puente Uceda's death in 1965, the MIR split into rival factions, including MIR El Militante (MIR-EM), MIR Voz Rebelde (MIR-VR) and MIR IV Etapa (MIR-IV), each claiming political orthodoxy. During the elections for a Constituent Assembly, the MIR-VR and the MIR-IV participated to the left-wing Unidad Democrática Popular (UDP) coalition, thus merging with the legalist left, and then to the Izquierda Unida coalition in the 1980s. On the other hand, the MIR-EM continued armed struggle, merging in 1982 with the Partido Socialista Revolucionario - Marxista Leninista (PSR-ML) to create the Movimiento Revolucionario Túpac Amaru (MRTA).
|
|
269 The GBM, however, remained one of the more extreme groups on the far right as was evidenced in 1966 when a number of members were imprisoned for an arson attack on a synagogue, with Tyndall later also jailed for possession of a firearm. The incidents derailed the GBM's drive for unity somewhat as LEL leader A.K. Chesterton was averse to such actions, preferring to maintain a legalist approach. As a result, the GBM undertook negotiations with the BNP and the Racial Preservation Society in early 1966 aimed at effecting a closer union but these came to nothing, with the RPS in particular turning the request down flat.
|
|
The Orchot Hayyim, however, contains some ethical and doctrinal chapters which are not found in the Arba'ah Turim. Aaron ha-Kohen was especially fond of mystic lore and of rabbinical discussion. A less strict legalist than Jacob ben Asher, Aaron's Orchot Hayyim is of greater value to the student of literature than to one who seeks practical decisions. A different work, the Kol Bo, is considered by some to be an abridgment of Orchot Hayyim (written by another authorJoseph Karo, Kesef Mishneh, Hilchot Shofar Sukkah veLulav, chapter 1 or by Aaron ben Jacob himselfYitzchak Sheilat, הדורות האחרונים של חכמי פרובנס, minute 12); according to others, Kol Bo is a first draft of Orchot Hayyim.
|
|
Upon his arrival in Paris he was elected to the Institut de France for the scientific accomplishments of his expedition to Egypt. He was welcomed by royalists because he was from a minor noble family in Corsica, and by the Jacobins because he had suppressed the attempted royalist coup d'état at the beginning of the Directory. His brother Lucien, though only twenty-four years old, became a prominent figure in the Council of Five Hundred because of his name. Bonaparte's first ambition was to be appointed to the Directory, but he was not yet forty years old, the minimum age set by the Constitution, and the Director Gohier, a strict legalist, blocked that avenue.
|
|
Legalist concepts present in the text include an emphasis on strengthening the state, the implementation of rewards and punishments through the strict and impartial enforcement of the law, and the assumption that power is best concentrated in a single, majestic sovereign. The book's general Daoist perspective is recognized by its emphasis on a passive, harmonious social ideal, the ideal of achieving victory without contending, the importance of preserving life, the importance of Dao and De, and the fundamental evilness of warfare. This Daoist perspective pervades the book, but is modified to reflect the complicated realities associated with involvement in politics and warfare. The text asserts that aspects of all three theories are useful for achieving good government.
|
|
Wang Fu was a mixture of Confucianist, Taoist and Legalist. He believed that the Primary Qi was the origin of the universe (元气本原论) and the universe, the Primary Qi, evolved itself (莫制莫御 翻化自然), which was the major part of his Heavenly Law (also called Cosmic View). Wang Fu once said that what Heaven and Earth both value was human beings (天地之所贵者人也) and that Human Law was acting/doing (人道约为). According to his Cosmic View, Wang Fu developed his Human Law, and based on his Human Law, the Reigning Law came into its own.
|
|
With the deployment of the campaign it became clear that "criticism of Lin Biao and Confucius" was directed not so much against the "enemies of the past," as against the "enemies of today." During this phase, Mao's image was identified with that of China's first emperor, Qin Shihuang (glossed as an anti-Confucian Legalist). Hyperbolic praise was given to Qin based on his popular association with Mao.Hsiung 637-638 In the article "What kind of man Confucius", published in the seventh issue of the Red Flag magazine in 1974, paint a portrait of the ancient sage who reminds the reader of Zhou Enlai.Delyusin LP Campaign "criticize Lin Biao and Confucius" in China (1973-1975 years) ... - M., 2004.
|
|
Jiang has been described as a member of the Chinese New Left, a "conservative socialist", and an implicit Legalist. He played a significant role in the introduction of the thought of Carl Schmitt in China, and is a "preeminent representative" of Schmittian theory in the country.. Commenting on the colour revolutions of the 2000s, Jiang stated, "The crucial questions in politics are not questions of right and wrong, but of obedience and disobedience. If you do not submit to political authority, then 'If I say you're wrong, you're wrong, even if you're right. Echoing Schmitt's theory of the friend–enemy distinction, he added, "Between friends and enemies, there is no question of freedom, only violence and subjugation.
|
|
The State of Jin continued to exist with a tiny piece of territory until 376 BC when the rest of the territory was partitioned by the Three Jins. The Legalist thinker Han Feizi of the late Warring States period used this battle as an example of failure via greed and perversity, one of the "Ten Faults" that a ruler should not have.Watson 56 He reasoned that because Zhi Yao was too fond for profit, he opened himself to the destruction of the state and his own demise. The Song Dynasty statesman Sima Guang, in his Zizhi Tongjian, attribute Zhi Yao's failure to his lacking virtue compared to his talents, and thus invited disaster.
|
|
Qin () was an ancient Chinese state during the Zhou dynasty. Traditionally dated to 897 BC,The Cambridge History of China: Volume 1, The Ch'in and Han Empires Google Books it took its origin in a reconquest of western lands previously lost to the Rong; its position at the western edge of Chinese civilization permitted expansion and development that was unavailable to its rivals in the North China Plain. Following extensive "Legalist" reform in the 3rd century BC, Qin emerged as one of the dominant powers of the Seven Warring States and unified the seven states of China in 221 BC under Qin Shi Huang. The Qin dynasty it established was short-lived but greatly influenced later Chinese history.
|
|
Villegas served as interim President of Venezuela for the final time starting on June 17, 1892, when Raimundo Andueza Palacio was in absentia while dealing with the outbreak of the Legalist Revolution (Revolución Legalista) led by Joaquín Crespo. Villegas served in the position until August 31, 1892, when he resigned and was succeeded by his nephew Guillermo Tell Villegas Pulido.Gobierno en Línea - Nuestros Presidentes Moving from politics to education, he published the first Venezuelan popular instruction book on literature, science, and fine arts in 1895, regarded as one of his most important works. On October 6, 1901, he was named as a new member of the , although the membership couldn't be put into effect due to Villegas' advanced age.
|
|
The rioters occupied the headquarters of Rio de Janeiro and then the Ministry of War. They deposed the Cabinet and arrested their president, Afonso Celso de Assis Figueiredo, Viscount Ouro Preto. In the Imperial Palace, Viscount de Ouro Preto, the president of the cabinet (prime minister), had been trying to resist asking the commander of the local detachment and responsible for the security of the Imperial Palace, General Floriano Peixoto, to confront the mutineers, explaining to General Floriano Peixoto that there were enough legalist troops on the scene to defeat the rioters. The Viscount of Ouro Preto reminded Floriano Peixoto that he had faced much more numerous troops in the Paraguayan War.
|
|
One of Emperor Gao's first acts was to manumit agricultural workers enslaved during the Warring States period, although domestic servants retained their status. The Han Dynasty promulgated laws to limit the possession of slaves: each king or duke was allowed a maximum of 200 slaves, an imperial princess was allowed a maximum of 100 slaves, other officials were limited to 30 slaves each. Men punished with castration during the Han dynasty were also used as slave labor. Deriving from earlier Legalist laws, the Han dynasty set in place rules penalizing criminals doing three years of hard labor or sentenced to castration by having their families seized and kept as property by the government.
|
|
"Momente culturale", in Răvașul, Nr. 21-22/1907, p.365 (digitized by the Babeș-Bolyai University Transsylvanica Online Library) Nour's Viața Basarabiei represented the legalist side of the Bessarabian emancipation movement, to the irritation of more radical Romanian nationalists. Cazacu recalls: "Although moderate, the atmosphere was so stuffed, the hardships so great, the attacks of the right and the left so relentless, that in a short while [this magazine] also succumbed, not without having had its useful effect in the awakening of national sentiment, even among the Moldavians in various parts of Russia, in the Caucasus, and in Siberia." A nationalist historian, Nicolae Iorga, accused Nour of promoting "class fraternity" between the Russians and the Romanians in Bessarabia, citing Nour's explicit rejection of the Russian Revolution.
|
|
In spite those elections were actually won by Júlio Prestes, the loser candidate, Getúlio Vargas, alleging electoral fraud, launched a national rebellion in order to take the office as President of Brazil by force. Since Aristeu de Aguiar was a supporter of Júlio Prestes, he abandoned the govern of Espirito Santo due to the invasion of the state by the troops of the colonel Otávio Campos do Amaral, supporter of Vargas' rebellion. Aguiar escaped to Portugal on board of the Italian cargo ship Atlanta. As his legal successor, the vice-governor Joaquim Teixeira de Mesquita, ran away as well, the President of Brazil, Washington Luís, appointed the legalist colonel José Armando Ribeiro de Paula as a provisional governor for the state.
|
|
It dismisses the possibility that people can overcome their selfishness and considers the possibility that people can be driven by moral commitment to be exceptionally rare. Legalists do not see the individual morality of both the rulers or the ruled as an important concern in a political system. Instead, Legalist thinkers such as Han Fei emphasize clear and impersonal norms and standards (such as laws, regulations, and rules) as the basis to maintain order. As human nature has an unchanging selfish but satiable core, Han Fei argues that competition for external goods during times of scarcity produces disorder, while times of abundance simply mean that people do not fall back into chaos and conflict but not that they are necessarily nice.
|
|
The (3rd century BCE) Legalist text Hanfeizi uses tengshe in two chapters. "Ten Faults" (, tr. Liao 1939:77) uses it describing the Yellow Emperor's heavenly music. > In by-gone days the Yellow Emperor once called a meeting of devils and > spirits at the top of the Western T'ai Mountain, he rode in a divine > carriage pulled by [] dragons, with Pi-fang a tree deity keeping pace with > the linchpin, Ch'ih-yu [a war deity] marching in the front, Earl Wind [a > wind deity] sweeping the dirt, Master Rain [a rain deity] sprinkling water > on the road, tigers and wolves leading in the front, devils and spirits > following from behind, rising serpents rolling on the ground, and male and > female phoenixes flying over the top.
|
|
The Bianzhong of Marquis Yi of Zeng, a set of bronze bianzhong percussion instruments from the Tomb of Marquis Yi of Zeng in Hubei province (433 BC). During the early Warring States period Qin generally avoided conflicts with the other states. This changed during the reign of Duke Xiao, when prime minister Shang Yang made centralizing and authoritarian reforms in accordance with his Legalist philosophy between the years 356 and 338 BC. Shang introduced land reforms, privatized land, rewarded farmers who exceeded harvest quotas, enslaved farmers who failed to meet quotas, and used enslaved subjects as rewards for those who met government policies. As manpower was short in Qin relative to the other states at the time, Shang enacted policies to increase its manpower.
|
|
However, implementation of a foreign administrative system and sinification was not easy as frequent uprisings and rebellions were indicative of Vietnamese resistance to these changes. Some Vietnamese welcomed the chance to assimilate as they considered Chinese culture to be a more civilized, advanced and superior culture. Though the Vietnamese incorporated advanced and technical elements they thought would be beneficial to themselves, the general unwillingness to be dominated by outsiders, the desire to maintain political autonomy and the drive to regain Vietnamese independence signified Vietnamese resistance and hostility to Chinese aggression, political domination and imperialism on Vietnamese society. Han Chinese bureaucrats sought to impose Chinese high culture onto the indigenous Vietnamese including bureaucratic Legalist techniques and Confucian ethics, education, art, literature, and language.
|
|
When de Cerralbo resigned as Jefe Delegado in 1899 there were many personalities counting as his potential successors, including Juan Vázquez de Mella, Tirso de Olazábal, conde de Melgar, Romualdo Cesáreo Sanz Escartin, marqués de Valde-Espina, Joaquín Lloréns or Manuel Polo y Peyrolón.Escudero 2012, p. 406 Despite Olazábal having been rumored to get the post,Escudero 2012, p. 374 Carlos VII opted for Matías Barrio. As at that time the conservative and liberal press was widely speculating about another Carlist war approaching, the appointment of a “notorious legalist”Eduardo González Calleja, La razón de la fuerza: orden público, subversión y violencia política en la España de la Restauración (1875-1917), Madrid 1998, , 9788400077785, p. 206 and “conciliator”González Calleja, p.
|
|
Sima Qian Records of the Grand Historian The Marquess is said to have often consulted the Confucian scholar Zixia as well as Tian Zifang () and Duangan Mu () among others. Marquess Wen of Wei also appointed Legalist philosopher Li Kui, whose principles for the implementation of political reforms were "to eat one must labor, to receive a salary one must provide meritorious service; those who do not will be punished." As the State of Wei underwent these reforms it became rich and powerful. In turn, Marquess Wen defeated the State of Zhongshan while General Wu Qi attacked and took five cities in what would become Xihe Commandery () within the borders of the State of Qin (between the Yellow River and Luo River spanning parts of modern-day Shaanxi and Shanxi Provinces).
|
|
The General Confederation of Labour (CGL) and the PSI refused to officially recognize the anti-fascist militia, while the Communist Party of Italy (PCd'I) ordered its members to quit the organization. The PCd'I organized some militant groups, but their actions were relatively minor, and the party maintained a non- violent, legalist strategy. The Italian anarchist Severino Di Giovanni, who exiled himself to Argentina following the 1922 March on Rome, organized several bombings against the Italian fascist community. The Italian liberal anti-fascist Benedetto Croce wrote his Manifesto of the Anti-Fascist Intellectuals, which was published in 1925.David Ward Antifascisms: Cultural Politics in Italy, 1943–1946 Other notable Italian liberal anti-fascists around that time were Piero Gobetti and Carlo Rosselli.James Martin, 'Piero Gobetti's Agonistic Liberalism', History of European Ideas, 32, (2006), pp. 205–222.
|
|
The Qin dynasty or Ch'in dynasty (, ) was the first dynasty of Imperial China,"...The collapse of the Western Zhou state in 771 BC and the lack of a true central authority thereafter opened ways to fierce inter-state warfare that continued over the next five hundred years until the Qin unification of China in 221 BC, thus giving China her first empire." Early China A Social and Cultural History, Cambridge University Press, 2013, page 6. lasting from 221 to 206 BC. Named for its heartland in Qin state (modern Gansu and Shaanxi), the dynasty was founded by Qin Shi Huang, the First Emperor of Qin. The strength of the Qin state was greatly increased by the Legalist reforms of Shang Yang in the fourth century BC, during the Warring States period.
|
|
In the traditional history of Chinese lexicography, the first proto-dictionary primers were the Eastern Zhou dynasty Shizhoupian "Historian Zhou's Chapters", the Qin dynasty Cangjiepian, and the Han dynasty Jijiupian. The Chinese lexicographers Heming Yong and Jing Peng (2008: 34) say these texts that arranged characters into categories "acted as the catalyst for the birth of ancient Chinese dictionaries". During the Warring States period (475-221 BCE), there was a wide and confusing variety of unstandardized Large Seal Script characters, with the same word being written in several different ways. After Emperor Qin Shi Huang had conquered all other Warring States and unified China in 221 BCE, he adopted a language-reform proposal made by the Legalist Li Si and promulgated a decree of Shutongwen 書同文 "Writing the Same Character".
|
|
The worldly excesses of the secular Renaissance church, epitomized by the era of Alexander VI (1492–1503), exploded in the Reformation under Pope Leo X (1513–1521), whose campaign to raise funds in the German states to rebuild St. Peter's Basilica by supporting sale of indulgences was a key impetus for Martin Luther's 95 Theses. But the Catholic Church would respond to these problems by a vigorous campaign of reform, inspired by earlier Catholic reform movements that predated the Council of Constance (1414–1417): humanism, devotionalism, legalist and the observatine tradition. The Council, by virtue of its actions, repudiated the pluralism of the Secular Renaissance Church: the organization of religious institutions was tightened, discipline was improved, and the parish was emphasized. The appointment of Bishops for political reasons was no longer tolerated.
|
|
According to Venezuelatuya, Crespo relied greatly on her advice and confidence during his career, and asserts that in 1892 she "made up for the lack of committees or revolutionary juntas in the clandestine organization of the Legalista Revolution." While Crespo campaigned with the military in remote areas of Venezuela, Parejo lived in Caracas and contributed to the campaign through secret correspondence and shipping items to officers at the battlefront. On June 17, 1892, Raimundo Andueza Palacio Parejo's husband overthrew President Raimundo Andueza Palacio. Following the resignation of subsequent president Guillermo Tell VillegasGobierno en Línea - Nuestros Presidentes during the crisis of the Legalist Revolution, Historia de Venezuela / Tomas del poder Guillermo Tell Villegas Pulido was selected by the Federal Council as the provisional president of Venezuela in August 1892.
|
|
Four chapters (piān 篇) have descriptions of meditation practices: Xinshu 心術 "Techniques of the Mind I and II" (chapters 36 and 37), Baixin 白心 "The Purified Mind" (38), and Neiye 內業 "Inward Training" (49). The Guanzi is an heterogenous collection of writings by diverse Legalist, Confucianist, and Daoist authors; compilation probably began around 300 BCE and material may have been added until 26 BCE when Liu Xiang edited the received text (Roth 1999: 18). Model of ancient Linzi. Since these four texts are the only Guanzi chapters to mention the significance of breath meditation, researchers tend to consider them together (Roth 1999: 18). Furthermore, all four exhibit the irregular rhyme patterns thought to be characteristic of the Chu region variety of Chinese (Roth 1994: 11).
|
|
Isadore Twersky Isadore Twersky (born Yitzchak Asher Twersky, October 9, 1930 - October 12, 1997) was an Orthodox rabbi and Hasidic Rebbe, and university professor who held the position of the Nathan Littauer Professor of Hebrew Literature and Philosophy at Harvard University, a chair previously held by Harry Austryn Wolfson. Twersky was an internationally recognized authority on Rabbinic literature and Jewish philosophy. He was especially known as an international expert in the writings and influence of the 12th-century Jewish legalist and philosopher Maimonides, and Abraham ben David, the Rabad of Posquieres. His best-known works are, An Introduction to the Code of Maimonides (Mishneh Torah), and the more popular anthology, A Maimonides Reader, as well as Rabad of Posquieres: A Twelfth-Century Talmudist, which was based on his doctorate work.
|
|
Jingdi then fell under the influence of his warmongering, trouble-making, and unwavering advocate of the Legalist school of thought minister Chao Cuo. This was followed by an imperial campaign to at least reduce the strength if not eliminate the semi-independent regional princes of Wu, Liang, Chu, and so on, thus to consolidate power in the central imperium. Perceiving the threat, and already so inclined due to the emperor (as crown prince) having killed his son, in 154 BCE prince Pi convinced six other ruling princes of the royal blood to rebel against the Han emperor; however, some of the rulers such as Liu Wu of Liang remained loyal vassals to Jingdi. This was the beginning of what is known as the Rebellion of the Seven States, or the Vassals' Rebellion.
|
|
For instance, according to the Legalist statesman Shang Yang, it is crucial to investigate the disposition of people in terms of rewards and penalties when a law is established. He explains that a populace can not be driven to pursuits of agriculture or warfare if people consider these to be bitter or dangerous on the basis of calculations about their possible benefits, but people can be directed toward these pursuits through the application of positive and negative incentives. As an implication of the selfish core in human nature, Han Fei remarks that "Those who act as ministers fear the penalties and hope to profit by the rewards." In Han Fei's view, the only realistic option is a political system that produces equivalents of junzi (君子, who are virtuous exemplars in Confucianism) but not junzi.
|
|
Duke Xiao of Qin (, 381–338 BC), given name Quliang (), was the ruler of the Qin state from 361 to 338 BC during the Warring States period of Chinese history. Duke Xiao is best known for employing the Legalist statesman Shang Yang Harvard University reference page for a 2006 class called Moral Reasoning; includes a useful map from the State of Wey (衛),Not to be confused with the similarly named State of Wei (魏) and authorizing him to conduct a series of ground breaking political, military and economic reforms in Qin. Although the reforms were controversial and drew violent opposition from many Qin politicians, Duke Xiao supported Shang Yang fully and the reforms did help to transform Qin into a dominant superpower among the Seven Warring States.
|
|
A disagreement between these two political philosophies came to a head in 223 BC when the Qin state conquered all of China. Li Si, Prime Minister of the Qin dynasty, convinced Qin Shi Huang to abandon the Confucians' recommendation of awarding fiefs akin to the Zhou Dynasty before them which he saw as being against to the Legalist idea of centralizing the state around the ruler. When the Confucian advisers pressed their point, Li Si had many Confucian scholars killed and their books burned—considered a huge blow to the philosophy and Chinese scholarship. Under the succeeding Han and Tang dynasties, Confucian ideas gained even more widespread prominence. Under Wudi, the works of Confucius were made the official imperial philosophy and required reading for civil service examinations in 140 BC which was continued nearly unbroken until the end of the 19th century.
|
|
Traditional Chinese law refers to the laws, regulations, and rules used in China up to 1911, when the last imperial dynasty fell. It has undergone continuous development since at least the 11th century BC. This legal tradition is distinct from the common law and civil law traditions of the West – as well as Islamic law and classical Hindu law – and to a great extent, is contrary to the concepts of contemporary Chinese law. It incorporates elements of both Legalist and Confucian traditions of social order and governance. To Westerners, perhaps the most striking feature of the traditional Chinese criminal procedure is that it was an inquisitorial system where the judge, usually the district magistrate, conducts a public investigation of a crime, rather than an adversarial system where the judge decides between attorneys representing the prosecution and defense.
|
|
After his death, a 20-volume book titled Dao Lun () was discovered in his house. The book, which was believed to be written by Zhong Hui, discussed either Legalist or Logician philosophy even though its title suggests it was about Taoism. When he reached adulthood, his fame placed him on par with the philosopher Wang Bi,(會常論易無玄體、才性同異。及會死後，於會家得書二十篇，名曰道論，而實刑名家也，其文似會。初，會弱冠與山陽王弼並知名。弼好論儒道，辭才逸辯，注易及老子，為尚書郎，年二十餘卒。) Sanguozhi vol. 28. who was about the same age as him.
|
|
In his Balanced Discourse (Lunheng), Wang Chong (27-100 CE) argued that human life was not a coherent whole dictated by a unitary will of Heaven as in Dong's synthesis, but rather was broken down into three planes: biological (mental and physical), sociopolitical, and moral, elements which interacted with each other to produce different results and random fate.Ch'en (1986), 780-783. Eastern Han Confucians incorporated ideas of Legalism and Daoism to explain how society could be salvaged, such as Wang Fu (78-163 CE) in his Comments of a Recluse (Qian fu lun) who argued that the evils accumulated by mankind over time could be rectified by direct engagement of the body-politic (the Legalist approach), but that the individual had to cultivate personal virtue in the meantime as a long-term solution (the Daoist approach).Ch'en (1986), 786-794.
|
|
Under the new philosophy, the League would act as a government of governments, with the role of settling disputes between individual nations in an open and legalist forum. Despite President of the United States Woodrow Wilson being the League's chief architect, the United States never joined the League of Nations, which lessened its power and credibility—the addition of a burgeoning industrial and military world power such as the United States might have added more force behind the League's demands and requests. The official opening of the League of Nations, 15 November 1920 The League lacked an armed force of its own and so depended on member nations to enforce its resolutions, uphold economic sanctions that the League ordered, or provide an army when needed for the League to use. However, individual governments were often very reluctant to do so.
|
|
Traces of the Zhuangzis influence in late Warring States period philosophical texts such as the Guanzi, Han Feizi, Huainanzi, and Lüshi Chunqiu suggest that Zhuangzi's intellectual lineage was already fairly influential in the states of Qi and Chu in the 3rd century. However, during the Qin and Han dynastieswith their state-sponsored Legalist and Confucian ideologies, respectivelythe Zhuangzi does not seem to have been highly regarded. One exception is Han dynasty scholar Jia Yi's 170 work "Fu on the Owl" (Fúniǎo fù ), the earliest definitively known fu rhapsody, which does not reference the Zhuangzi by name but cites it for one- sixth of the poem. After the collapse of the Han dynasty in AD 207 and the subsequent chaos of the Three Kingdoms period, both the Zhuangzi and Zhuang Zhou began to rise in popularity and acclaim.
|
|
Flag of the Arditi del Popolo, a militant anti- fascist group founded in 1921 In Italy, Benito Mussolini's Fascist regime used the term "anti-fascist" to describe its opponents. Mussolini's secret police was officially known as Organizzazione per la Vigilanza e la Repressione dell'Antifascismo (OVRA), Italian for "Organization for Vigilance and Repression of Anti-Fascism"). In the Kingdom of Italy in the 1920s, anti- fascists—many from the labor movement—fought against the violent Blackshirts and against the rise of the fascist leader Benito Mussolini. After the Italian Socialist Party (PSI) signed a pacification pact with Mussolini and his Fasces of Combat on 3 August 1921,Charles F. Delzell, edit., Mediterranean Fascism 1919-1945, New York, NY, Walker and Company, 1971, p. 26 and trade unions adopted a legalist and pacified strategy, members of the workers' movement who disagreed with this strategy formed the Arditi del popolo.
|
|
New York: Basic Books. 2007. p. 204. Regarding the Legalist theories of achieving desired action through the proper exercise of reward and punishment, the Wuzi states that rewards and punishments are, by themselves, insufficient: excessive reward may cause individuals to pursue profit and glory at the expense of the group, while excessive punishment can lower morale, in the worst cases forcing men to flee service rather than face the consequences of failure. In addition to reward and punishment, the general should inculcate (essentially pseudo-Confucian) values into his soldiers: men fighting for what they believe is a moral cause will prefer death to living ignominiously, improving the chances of success for both the individual soldier and the army as a whole. It is only with the combination of both moral focus and effective rewards and punishments that the army will become a disciplined, spirited, strongly motivated force.
|
|
Many of the themes and ideas present in the Three Strategies are similar to those found in the other Seven Military Classics. The text contains almost no direct emphasis on battlefield strategy and tactics, instead focusing on logistical concerns: "concepts of government, the administration of forces; the unification of the people; the characteristics of a capable general; methods of nurturing a sound material foundation; motivation of subordinates and the soldiers; implementing rewards and punishments"; and, how to foster majesty via the balance between hard and soft administrative practices. Philosophically, the book is a synthesis of Confucian, Legalist, and Daoist ideas. Confucian concepts present in the text include an emphasis on the importance of the commander's cultivation of benevolence (仁) and righteousness (義), humanitarian government via the promotion of the welfare of the people, rule by Virtue (德), and promotion of the Worthy (賢人).
|
|
Boundaries of the Qin dynasty in 210 BC. Although many kings of the Shang and Zhou dynasties ruled beforehand, in 221 BC, the ruler of the Qin state, Ying Zheng (Qin Shi Huang), was the first to conquer the different vassal states under the Zhou dynasty, as well as other non-sinicized states. He was able to transform these different states into a relatively unified and uniform empire, the Qin Empire. Under his leadership and a society modelled around strict adherence to legalist philosophy, his once backwater western frontier state conquered all of the rivaling Warring States in ancient China. The Chinese domain was also extended into Inner Mongolia and Manchuria to the north, and with naval expeditions sent to the south, the indigenous Baiyue of modern-day Guangdong and northern Vietnam (the latter called Jiaozhi, and then Annam during the Tang dynasty) were also quelled and brought under Chinese rule.
|
|
Atonement for humanity, however, could only be made through the figure of Jesus, as a sinless being both fully divine and fully human. Taking it upon himself to offer his own life on our behalf, his crucifixion accrues infinite worth, more than redeeming mankind and permitting it to enjoy a just will in accord with its intended nature. This interpretation is notable for permitting divine justice and mercy to be entirely compatible and has exercised immense influence over Church doctrine, largely supplanting the earlier theory developed by Origen and Gregory of Nyssa that had focused primarily on Satan's power over fallen man. is often accounted Anselm's greatest work, but the legalist and amoral nature of the argument, along with its neglect of the individuals actually being redeemed, has been criticized both by comparison with the treatment by Abelard and for its subsequent development in Protestant theology.
|
|
Feng Guifen, coiner of the phrase The original use of the phrase "self-strengthening" is the ancient I Ching, the Book of Changes (易经), where it is written, "The superior man makes himself strong". The same phrase is encountered in use by the Southern Song dynasty in reference to dealing with the crisis of Jurchen invasion, and again by the Qianlong Emperor, writing that self strengthening was requisite for warding off foreign aspirations. As the eighteenth century drew to a close and the gradual decline of the Chinese bureaucracy became apparent, there was a rapid shift in the ideology of the Chinese Confucian Scholars towards the "School of Practical Learning" (ching-shih) that argued for a practical approach to government and did not shy away from urging institutional reforms. These scholars came to co-opt ideas from the ancient Legalist philosophy such as fu-chi'ang, the focus on the wealth and power of the state.
|
|
Zagor also comments on the irony that the supposedly-legalistic conclusion reached by the majority is at odds with a prior High Court decision, led by Australia's most prominent legalist, Chief Justice Owen Dixon, who implied a temporal limit onto World War II-era legislation, which also included a scheme of executive detention. Some commentators, such as Juliet Curtin, have noted that both the majority and minority judgments, except for that of Justice Kirby, focused almost exclusively on Australian law and did not consider either international law or decisions from other common law countries. Curtin argues that the attitude to international jurisprudence, which included decisions of the Supreme Court of the United States and of the House of Lords, demonstrates an "insular disregard for the principles of international law" on the court's part. Several commentators have expressed the view that the decision has produced confusion and uncertainty with respect to constitutional restrictions on executive power in this area.
|
|
Yassine acted as a charismatic leader for the organisation, which attributes him near saintly-status and operates on lines similar to those a Moroccan Sufi brotherhood (Zaouia boutchichia), of which Yassine was a member prior to his politicisation. The party advocates the transformation of Morocco into an Islamist state, ruled by its interpretation of the Shariah. Like the Muslim Brotherhood, it works for the Islamisation of the whole society, through its grassroots social welfare organisations and important presence in universities. Contrary to the legalist Justice and Development Party, Al Adl Wa Al Ihssane has not been allowed to transform itself into a political party by the Moroccan government, it has also been argued that it's the party's choice to not do so as it refuses to enter the political game under the current political practices, which it perceives as illegitimate; the party also opposes the article of the Moroccan constitution which states that the king Mohammed VI is also Amir al-Muminin.
|
|
Duke Xiao ascended to the throne of the Qin state in 361 BC at the age of 21, succeeding his father, Duke Xian. Duke Xiao was determined to restore the Qin state to its former glory as one of the Five Hegemons during the reign of his ancestor, Duke Mu. Hence, the duke sent out an announcement, calling for men of talent to aid him in strengthening Qin, promising them rewards of high offices and lands in return for their service. Wei Yang (later known as Shang Yang), a scholar from the Legalist School, responded to the duke's call as he had been unsuccessful in attempting to start his career in other states. Wei Yang was introduced to Duke Xiao by Jing Jian and had two audiences with the duke, during which he proposed ideas on governance based on the principles of Confucianism, Taoism and other schools of thought, but the duke was not impressed.
|
|
Several key leaders early in the Protestant Reformation, including Martin Luther and John Calvin, followed the traditional reasoning in favour of capital punishment, and the Lutheran Church's Augsburg Confession explicitly defended it. Some Protestant groups have cited Genesis 9:5–6, Romans 13:3–4, and Leviticus 20:1–27 as the basis for permitting the death penalty. However, Martin Luther thought it was wrong to use the death penalty against heretics. This was one of the specific issues he was asked to recant on in 1520 and excommunicated when he did not in 1521. Furthermore, some verses can be cited where Jesus seems to be a legalist by advocating respect for religious and civil laws: Matthew 5:17-22, 22:17-21 (the famous phrase ″Give therefore to Caesar the things that are Caesar's, and to God the things that are God's″, separating religion and civil law) and John 8:10-11.
|
|
José Armando Ribeiro de Paula was a Brazilian colonel of the Brazilian Army. When the rebellious forces which supported Getúlio Vargas in his attempt to take the government of Brazil by force in 1930 invaded the legalist state of Espirito Santo, the President of Brazil, Washington Luís appointed José Armando Ribeiro de Paula as the commander of the 3rd Command of the Hunters of the Brazilian Army at Espirito Santo, whose task was to give support to the legal governor, Aristeu Borges de Aguiar. However, Aguiar abandoned the office and escaped on an Italian cargo ship, and his legal successor, the vice- governor Joaquim Teixeira de Mesquita, disappeared as well, so President Washington Luís appointed José Armando Ribeiro de Paula as governor of Espirito Santo. Jose Armando Ribeiro de Paula took charge of the office on October 16, 1930 but was soon defeated by the rebel forces under the command of the renegade Colonel Otávio Campos do Amaral, who invaded the capital city, Vitória few days later.
|
|
In Córdoba, the latter was represented by Julio Antún, Raúl Bercovich Rodriguez, Alejo Simó (from the Unión Obrera Metalúrgica), Mauricio Labat and others. During his administration, daily demonstrations organized by the Peronist youth affected Córdoba in support of social and revolutionary process; the return of Peron had been the signal of end of years of dictatorship and offered the possibility of initiating a new phase. On the other hand, José Ignacio Rucci, leader of the CGT union and of the Peronist Right, claimed to wrestle back control of the local CGT section from other rival groups, such as Atilio Lopez's UTA legalist tendency, leader of Luz y Fuerza Agustín Tosco who claimed a democratic and pluralist unionism, or the "classists", headed by René Salamanca's SMATA union and advocates of a traditional class-struggle viewpoint. After Héctor Cámpora's resignation from the Presidency in June 1973, the offensive headed by Rucci's orthodox tendency grew stronger.
|
|
Four passes were then built to defend this new heartland against hostile attacks from both the east and the west. During the Warring States period, Qin grew powerful under Shang Yang's legalist reforms, and militarily became increasingly more successful, and its rivals to the east claimed that the Qin army was a "troop of tigers and wolves", and it was often said that "Guanzhong produces generals; Guandong produces ministers". After constructing irrigation systems such as Zhengguo Canal, the already fertile Guanzhong region became extremely productive, allowing Qin state to become the preeminent power, repeatedly defeating and seizing more territory from its rivals to the east, and eventually unified China and established the Qin dynasty in 221 BC. After First Emperor's death, the Qin dynasty soon fell into chaos due to the corrupt rule of Qin Er Shi and Zhao Gao, and various rebellions broke out. In 206 BC, the rebel leader Liu Bang successfully invaded Guanzhong and forced the last Qin ruler, Ziying, to surrender the capital Xianyang, ending the Qin dynasty.
|
|
Jia known for his famous essay "Disquisition Finding Fault with Qin" (Guò Qín Lùn 過秦論), in which Jia recounts his opinions on the cause of the Qin dynasty's collapse, and for two of his surviving fu rhapsodies: "On the Owl" and "Lament for Qu Yuan". Since he wrote favorably of social and ethical ideas attributed to Confucius and wrote an essay focused on the failings of the Legalist-based Qin Dynasty (221-206 BC), he was classified by other scholars in the Han Dynasty as a Confucian scholar (rujia). Jia Yi was known for his interest in ghosts, spirits, and other aspects of the afterlife; and, he wrote his Lament to Qu Yuan as a sacrificial offering to Qu Yuan, who had a century-or-so earlier drowned himself after being politically exiled. Jia Yi's actions inspired future exiled poets to a minor literary genre of similarly writing and then tossing their newly composed verses into the Xiang River, or other waters, as they traversed them on the way to their decreed places of exile.
|
|
Xing ("form or reality") exist first and should be followed by their ming ("name or description"). > Our limited exposure to the "lost texts" in the Silk Manuscripts seems to > indicate that the thought of Huang-Lao contains several apparently unrelated > but actually fully integrated philosophical concepts: a cosmological vision > of the Way (tao) as the primordial source of inspiration; an administrative > technique (fa-li), based on the principle and model of the naturalness of > the Way; a concern for the cultivation of penetrating insight (kuan), so > that a king could reign without imposing his limited, self-centered view on > the order of things originally manifested in nature; and the necessity of > attaining a kind of dynamic balancing (ch'eng) in order to ensure a steady > flow, as it were, of the political system as a mirror image of the cosmos. > (1979:108) Tu (1979:107) concludes, "The Huang-Lao doctrine is neither Taoist nor Legalist in the conventional sense, nor is it, strictly speaking, a form of Legalized Taoism. It is rather, a unique system of thought." John S. Major (1983:12) summarizes Huang–Lao ideology.
|
|