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Religious conflicts had a pronounced effect on women and their families in early modern England, but our understanding of that impact is limited by the restrictions that prevented the open expression of religious beliefs in the post-Reformation years. More can be gleaned by shifting our focus to the New World, where gender relations and family formations were largely unhampered by the unsettling political and religious climate of England. In Maryland, English Arminian Catholics, Particular Baptists, Presbyterians, Puritans, Quakers, and Roman Catholics lived and worked together for most of the 17th century. By closely examining thousands of wills and other personal documents, as well as early Maryland's material culture, this transatlantic study depicts women's place in society and the ways religious values and social arrangements shaped their lives. Common Whores, Vertuous Women, and Loveing Wives takes a revisionist approach to the study of women and religion in colonial Maryland and adds considerably to our understanding of the social and cultural importance of religion in early America.
In A Common Justice Uriel I. Simonsohn examines the legislative response of Christian and Jewish religious elites to the problem posed by the appeal of their coreligionists to judicial authorities outside their communities. Focusing on the late seventh to early eleventh centuries in the region between Iraq in the east and present-day Tunisia in the west, Simonsohn explores the multiplicity of judicial systems that coexisted under early Islam to reveal a complex array of social obligations that connected individuals across confessional boundaries. By examining the incentives for appeal to external judicial institutions on the one hand and the response of minority confessional elites on the other, the study fundamentally alters our conception of the social history of the Near East in the early Islamic period. Contrary to the prevalent scholarly notion of a rigid social setting strictly demarcated along confessional lines, Simonsohn's comparative study of Christian and Jewish legal behavior under early Muslim rule exposes a considerable degree of fluidity across communal boundaries. This seeming disregard for religious affiliations threatened to undermine the position of traditional religious elites; in response, they acted vigorously to reinforce communal boundaries, censuring recourse to external judicial institutions and even threatening transgressors with excommunication.
In this book, Daniel Scheid draws on Catholic social thought as a foundation for a new type of interreligious ecological ethics, which he calls the cosmic common good. By placing this concept in dialogue with tenets from other spiritual traditions, such as Hindu dharmic ecology, Buddhist interdependence, and American Indian balance, Scheid constructs a theologically authentic moral framework that re-envisions humanity's role in the universe.
"This timely volume offers useful insights into the child welfare system and will be of particular interest to policymakers, academics with an interest in child welfare policy, social work educators, and child advocates."--BOOK JACKET.
This book commemorates a place and a time in American law teaching, but more importantly, an outlook: the common law tradition. That outlook was empirical and tolerant. These values were carried into expression by a group of people who were not part of a cult or faction nor ruled by the herd instinct. Now in paperback, The Common Law Tradition is a collective portrait of five scholars who epitomize the tradition. The focus is Chicago in the 1960s. The five figures considered--Edward H. Levi, Harry Kalven, Jr., Karl Llewellyn, Philip Kurland, and Kenneth Culp Davis--did much to broaden the perspectives of the legal academy. Levi made use of sociology, economics, and comparative law. Kalven collaborated with sociologists on the Jury Project and with economists on tax law and auto compensation plans. Llewellyn's commitment to empirical research underpinned his work on the Uniform Commercial Code. Kurland's approach to constitutional law was highlighted by his insistence on the relevance of legal history. Davis was an energetic comparativist in his work on administrative law. What distinguished these Chicagoans is that their work was practical and rooted in the law, and hence yielded concrete applications. The group's diversity, the tolerant atmosphere in which they taught and wrote, and the attachment of its individual members to empirical approaches differentiate them from today's legal scholars and make their ideas of continuing importance.
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Since 1970, when the Clean Air Act was passed and the Environmental Protection Agency was created, the primary means for addressing environmental problems in the U.S. has been through comprehensive federal statutes and detailed regulations. Evaluating almost three decades of experience with the Clean Air Act, Superfund, the Clean Water Act, the Endangered Species Act, and other major federal environmental statutes, the contributors to this volume question the effectiveness and impact of the legal regime that created these regulations. While most studies of environmental policy paint a picture of improvement through government initiatives, these essays argue the contrary. Pointing to Cleveland's burning river, the death of Lake Erie, smog in Los Angeles, and Love Canal, the contributors demonstrate that command-and-control regulation of the environment has not delivered the great improvements in environmental quality as promised. The Common Law and the Environment offers principles for a new approach to protecting the environment and looks to evidence of the successes of alternative legal systems to address significant problems.