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Prospect Park is no longer a democratic vista; it is a hell and purgatory of crime and no redemption. A once idyllic park reddened by the blood of wanton crime and ritualistic execution attempted by an upholder of the Law. Who is the derelict bum who has strayed into its now pathological confines? Who is the bum Rusty? The Talion Law grew out of my experience of twenty-five years as Director of the Youth Bureau of the District Attorney’s Office in Brooklyn, New York. I was aware daily of the mounting perplexities in the administration of criminal justice. I saw first hand the demoralizing pressures of overwork and shoddy compromise on the District Attorney and his staff causing a psychological warping of good men. A Chief Assistant, a close friend of mine, broke badly. In an alcoholic haze he used to wander into Prospect Park. I fetched him home on two occasions. He died of pneumonia having slept in the boathouse on a bitter cold night. So I thought: what if my dear friend survived the cold and drink, and awakened in Prospect Park? What might have happened to him? A park ranger’s mount is slashed on a bridle path. Swans are strangled on the lake. A hit man invades the park looking for whom. An old birdwatcher tricks him into an empty bear pit at the zoo. Why does the eight-year-old Jorge befriend the bum who calls himself Rusty? What does the Mafioso Solemner have in common with the bum? The Talon Law is rich in uncoaxed metaphors. The original aim of the park becomes a metaphor for the salvation of James Boerum.
This book presents the legislation that formed the basis of Roman law - The Laws of the Twelve Tables. These laws, formally promulgated in 449 BC, consolidated earlier traditions and established enduring rights and duties of Roman citizens. The Tables were created in response to agitation by the plebeian class, who had previously been excluded from the higher benefits of the Republic. Despite previously being unwritten and exclusively interpreted by upper-class priests, the Tables became highly regarded and formed the basis of Roman law for a thousand years. This comprehensive sequence of definitions of private rights and procedures, although highly specific and diverse, provided a foundation for the enduring legal system of the Roman Empire.
Based upon lectures presented at an invitational colloquium in honor of Nico Frijda, this collection of essays represents a brief and up-to-date overview of the field of emotions, their significance and how they function. For most, emotions are simply what we feel, giving our lives affective value. Scientists approach emotions differently -- some considering the ""feeling"" aspect to be of little relevance to their research questions. Some investigators consider emotions from a phenomenological perspective, while others believe that the psychophysiological bases of the emotions are of prime im.
This book is a historical and philosophical meditation on paying back and buying back, that is, it is about retaliation and redemption. It takes the law of the talion - eye for an eye, tooth for a tooth - seriously. In its biblical formulation that law states the value of my eye in terms of your eye, the value of your teeth in terms of my teeth. Eyes and teeth become units of valuation. But the talion doesn't stop there. It seems to demand that eyes, teeth, and lives are also to provide the means of payment. Bodies and body parts, it seems, have a just claim to being not just money, but the first and precisest of money substances. In its highly original way, the book offers a theory of justice, not an airy theory though. It is about getting even in a toughminded, unsentimental, but respectful way. And finds that much of what we take to be justice, honor, and respect for persons requires, at its core, measuring and measuring up.
The Code of Hammurabi (Codex Hammurabi) is a well-preserved ancient law code, created ca. 1790 BC (middle chronology) in ancient Babylon. It was enacted by the sixth Babylonian king, Hammurabi. One nearly complete example of the Code survives today, inscribed on a seven foot, four inch tall basalt stele in the Akkadian language in the cuneiform script. One of the first written codes of law in recorded history. These laws were written on a stone tablet standing over eight feet tall (2.4 meters) that was found in 1901.
Most scholars believe that the numerous similarities between the Covenant Code (Exodus 20:23-23:19) and Mesopotamian law collections, especially the Laws of Hammurabi, which date to around 1750 BCE, are due to oral tradition that extended from the second to the first millennium. This book offers a fundamentally new understanding of the Covenant Code, arguing that it depends directly and primarily upon the Laws of Hammurabi and that the use of this source text occurred during the Neo-Assyrian period, sometime between 740-640 BCE, when Mesopotamia exerted strong and continuous political and cultural influence over the kingdoms of Israel and Judah and a time when the Laws of Hammurabi were actively copied in Mesopotamia as a literary-canonical text. The study offers significant new evidence demonstrating that a model of literary dependence is the only viable explanation for the work. It further examines the compositional logic used in transforming the source text to produce the Covenant Code, thus providing a commentary to the biblical composition from the new theoretical perspective. This analysis shows that the Covenant Code is primarily a creative academic work rather than a repository of laws practiced by Israelites or Judeans over the course of their history. The Covenant Code, too, is an ideological work, which transformed a paradigmatic and prestigious legal text of Israel's and Judah's imperial overlords into a statement symbolically countering foreign hegemony. The study goes further to study the relationship of the Covenant Code to the narrative of the book of Exodus and explores how this may relate to the development of the Pentateuch as a whole.
Most scholars believe that the numerous similarities between the Covenant Code (Exodus 20:23-23:19) and Mesopotamian law collections, especially the Laws of Hammurabi, which date to around 1750 BCE, are due to oral tradition that extended from the second to the first millennium. This book offers a fundamentally new understanding of the Covenant Code, arguing that it depends directly and primarily upon the Laws of Hammurabi and that the use of this source text occurred during the Neo-Assyrian period, sometime between 740-640 BCE, when Mesopotamia exerted strong and continuous political and cultural influence over the kingdoms of Israel and Judah and a time when the Laws of Hammurabi were actively copied in Mesopotamia as a literary-canonical text. The study offers significant new evidence demonstrating that a model of literary dependence is the only viable explanation for the work. It further examines the compositional logic used in transforming the source text to produce the Covenant Code, thus providing a commentary to the biblical composition from the new theoretical perspective. This analysis shows that the Covenant Code is primarily a creative academic work rather than a repository of laws practiced by Israelites or Judeans over the course of their history. The Covenant Code, too, is an ideological work, which transformed a paradigmatic and prestigious legal text of Israel's and Judah's imperial overlords into a statement symbolically countering foreign hegemony. The study goes further to study the relationship of the Covenant Code to the narrative of the book of Exodus and explores how this may relate to the development of the Pentateuch as a whole.
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The foundation for all study of biblical law is the assumption that the Covenant Code is the oldest legal code in the Hebrew Bible and that all other laws are revisions of that code. This book sets forth the radical hypothesis that those laws in the covenant code that are similar to Deuteronomy and the Holiness Code are in fact later than both of these, and therefore can't be taken as the foundation of Hebrew Law.
This collection of articles analyzes the formation of antique and early medieval religious identities and ideas in rabbinic Judaism, early Christianity, Islam, and Greco-Roman culture. The authors question the artificial disciplinary and conceptual boundaries between these traditions.