By Shaunnagh Dorsett, Ian Hunter
With the exhaustion of postcolonial reviews, and following the old flip in reviews of ecu imperialism, the time is ripe for a extra sharply historic attention of the position of ecu criminal proposal in tactics of colonial governance. instead of recycling normal theories of the ideological position of legislation in ecu colonization, the contributions to this quantity specialize in the ancient interplay among legislation and politics in British colonial contexts on the way to make clear how eu felony doctrines and associations have been truly transmitted, negotiated and transformed within the concrete situations of frontier polities.
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The entity that turned the Yale legislations institution all started lifestyles early within the 19th century as a proprietary college, operated as a sideline by means of a number of New Haven attorneys. the hot Haven institution affiliated with Yale within the 1820s, however it remained so frail that during 1845 and back in 1869 the collage heavily thought of last it down.
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Extra info for Law and Politics in British Colonial Thought: Transpositions of Empire (Palgrave Studies in Cultural and Intellectual History)
James Anaya, Indigenous Peoples in International Law (Oxford: Oxford University Press, 2004); and Brett Bowden, “The Colonial Origins of International Law: European Expansion and the Classical Standard of Civilization,” Journal of the History of International Law, 7 (2005), 1–23. See Anaya, Indigenous Peoples in International Law, ch. 1; Anghie, Imperialism, Sovereignty, pp. 1–31; Bowden, “The Colonial Origins of International Law”; Henry Reynolds, Aboriginal Sovereignty: Reflections on Race, State, and Nation (St Leonards, NSW: Allen & Unwin, 1996); and Bruce Buchan, “The Empire of Political Thought: Civilization, Savagery and Perceptions of Indigenous Government,” History of the Human Sciences, 18 (2005), 1–22.
Following the fracturing of the “universal church” during the sixteenth century, however, the notion of a single universal natural law was increasingly mocked by the diversity of its conflicting constructions. These varied radically and fundamentally, as rival ways of construing man’s moral nature—and the manner in which natural law was inscribed within it—were elaborated in the service of conflicting religious and political agendas. From among the diversity of forms of jus naturae et gentium that emerged under these circumstances, we can make brief mention of three broad types that are of particular significance for our present concerns.
Before exploring these claims directly, I want to try to lay out the structure of Kant’s argument as charitably as possible in order to try to identify what many liberal interpreters, in particular, have found so compelling about it. One of Kant’s most powerful ideas is that human beings possess an innate worth that can never be traded off against other ends—even ends we might find extremely desirable or valuable for all kinds of reasons. Human beings possess dignity or, in another formulation, human beings should never be treated as a “means” but always as “ends” in themselves.
Law and Politics in British Colonial Thought: Transpositions of Empire (Palgrave Studies in Cultural and Intellectual History) by Shaunnagh Dorsett, Ian Hunter