Relevant bibliographies by topics / Hammurabi, Law

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
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  5. Conference papers

Academic literature on the topic 'Hammurabi, Law'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Hammurabi, Law"

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Sztaba, Sławomir. "Kodeks Hammurabiego widziany oczami ekonomisty." Kwartalnik Kolegium Ekonomiczno-Społecznego. Studia i Prace, no. 1 (December 5, 2013): 97–117. http://dx.doi.org/10.33119/kkessip.2013.1.4.

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What comes to mind when thinking about the Code of Hammurabi is the famous phrase: eye for an eye, tooth for a tooth. It is an example of cruel punishment. However the Code, a collection of royal sentences which dates back to 19th century B.C., contains surprisingly modern regulations. First of all, the law was accessible to all. The Code had been inscribed in stone columns which were placed in temples. Modern courts of law try to block the publication of their sentences. This problem is solved with different efficiency depending of the country. Second, Hammurabi wanted his law to be permanent. He cursed his successors who would like to change his Code. In present day Poland the VAT law had been changed over 40 times in 2011 and 2012 alone. Third, the sentences in the Code were straightforward. This made faith in authorities and trust between people possible. Today, if one kills a man, one can e sentenced to life imprisonment or to probation. That situation destroys faith in justice. Fourth, the foundations of Hammurabi’s law were values. He wanted to protect the vulnerable and to get rid of the bad. Present day law is not aimed at preserving values. It is just a law. Th is short review of Hammurabi’s achievement from the perspective of modern law makes one miss the 4000 years old law.
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Özek, Ceren, and M. Memet Özek. "“Code of law” of Hammurabi." Child's Nervous System 24, no. 5 (2007): 537–38. http://dx.doi.org/10.1007/s00381-007-0510-7.

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Plotskaya, O. A. "USUALLY-LEGAL NATURE OF PROPERTY RELATIONS UNDER THE LAWS OF KING HAMMURABI." Law Нerald of Dagestan State University 37, no. 1 (2021): 30–34. http://dx.doi.org/10.21779/2224-0241-2021-37-1-30-34.

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This paper examines the customary legal nature of property relations regulated by the most famous ancient Mesopotamian source of law, the Laws of Hammurabi. Considerable attention is paid to the article-by-article analysis of the historical and legal texts of the Laws of King Hammurabi and the Middle Assyrian laws containing empirical data. The article examines various examples of the use of customary legal imperatives by the ancient Mesopotamian legislator.
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Yaron, Reuven. "'Enquire Now About Hammurabi, Ruler of Babylon'." Tijdschrift voor Rechtsgeschiedenis / Revue d'Histoire du Droit / The Legal History Review 59, no. 3-4 (1991): 223–38. http://dx.doi.org/10.1163/157181991x00017.

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Karpenko, K. V. "On Family Relationships under the Laws of Hammurabi." MGIMO Review of International Relations, no. 5(26) (October 28, 2012): 172–81. http://dx.doi.org/10.24833/2071-8160-2012-5-26-172-181.

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The article presents an analysis of the family relationships in ancient Babylon, in accordance with the laws of Hammurabi. The author dwells upon the characteristics of selected institutes of family law of the Amorites and comes to the conclusion that the family life in ancient Mesopotamia was very developped. The family in the Hammurabi Code represents the basis not only for economic and financial power of the state, but also for its political stability and security. The rights and obligations of spouses are not equal, but they are together, though each in his own way, achieving the main goal of the marital union - the birth and upbringing of children.
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JANECZEK, MACIEJ, EWA BILEWICZ, and ALEKSANDER CHRÓSZCZ. "Animals in Ancient Near East countries law codes- Sumer and Babylonia." Medycyna Weterynaryjna 74, no. 1 (2018): 5965–2018. http://dx.doi.org/10.21521/mw.5965.

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The roots of modern law and legislation, including the animal healing and care, should had been found in Su-mer. The authors were comparing the content of ancient Sumerian and Babylonian codes of law with each other, beginning from Ur-Nammu Code of Law, Lipit-Ishtar and subsequent texts, to Code of Hammurabi, which had codified the veterinarian activities. The work describes the multidimensional analysis of law codes aiming on the animals’ references, form the punishments sentenced for offences involving animals to tools used in sentence execution. .
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Delgado, Richard. "Goodbye to Hammurabi: Analyzing the Atavistic Appeal of Restorative Justice." Stanford Law Review 52, no. 4 (2000): 751. http://dx.doi.org/10.2307/1229429.

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Smart, Anthony. "Ancient legal thought: equity, justice, and humaneness from Hammurabi and the Pharaohs to Justinian and the Talmud." Comparative Legal History 8, no. 1 (2020): 52–55. http://dx.doi.org/10.1080/2049677x.2020.1757256.

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Y., Laputina. "Legal communications: legal development issues." Almanac of law: The role of legal doctrine in ensuring of human rights 11, no. 11 (2020): 134–38. http://dx.doi.org/10.33663/2524-017x-2020-11-24.

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The article attempts to provide an overview of appearance and social purpose of legal communications. The results indicate that legal communications appear and develop as behavioral guidelines expressed in the sources of law. The study revealed that ancient sources of law serve as guidelines for communications of legal prohibitions or incentives in the ancient world. This article provides examples of a new communicative model introduction in the states of the ancient world, in particular in Babylon’s King Hammurabi activities. The article provides an analysis of communication models that were introduced in different historical periods - in ancient Greece, in the Middle Ages, in modern times. The author demonstrates the importance of communication potential of the category . The author argues that the communicative function of law ensures that the participants of legal relations receive the state’s position of necessary, permitted or prohibited behavior. The author concludes that in-depth study of legal communication in the future requires the study of methods, techniques, communication guidelines as behavioral impulses that must be conveyed to recipients in various spheres of human life. Keywords: communication, law, legal communication, communication guidelines, human rights.
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Pătrăuș, Darius-Dennis. "THE NON BIS IN IDEM PRINCIPLE IN THE CASE LAW OF THE COURT OF JUSTICE OF THE EUROPEAN UNION - CONSISTENCY OR INCONSISTENCY?" Agora International Journal of Juridical Sciences 12, no. 1 (2018): 25–34. http://dx.doi.org/10.15837/aijjs.v12i1.3413.

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The non bis in idem principle was first established in the Hammurabi Code (2,500 BC), under the name of res judicata pro veritate habetur.According to the non bis in idem principle, "no one is allowed to be summoned again in court or punished in another criminal case for the same criminal offense for which he has already been convicted or acquitted under the law of a state". The non bis in idem principle has a broad field of application in the field of international judicial cooperation in criminal matters.The harmonization of Member States' laws and the abolition of borders at EU level created the premises for the widespread application of the non bis in idem principle.For this reason, the Court of Justice of the European Union has been charged with interpreting the rule, namely the non bis in idem principle, as regulated in art. 54 CISA.At the present stage of regulation, an interpretation contrary to the non bis in idem principle would be likely to erode the right and affect international judicial cooperation in criminal matters.
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Dissertations / Theses on the topic "Hammurabi, Law"

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LOBOSCO, RICARDO LENGRUBER. "THE INCEST N LEVITICU S LAWS. ANALYSIS OF THE HOLINESS LAW (LV 18 & LV 20) IN RELATION TO HAMMURABI S CODE (PARAGRAPHS 154-158) AND THE QUESTION OF SILENCE ABOUT INCEST WITH THE DAUGHTER(S) AT OLD TESTAMENT." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2007. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=10797@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO<br>As leis existentes em Lv 18 e Lv 20 tratam de relações sexuais consideradas ilícitas, com destaque especial para relações de natureza incestuosa. Tema que está presente, de forma semelhante, nos parágrafos 154 a 158 do Código de Hammurabi. À diferença do segundo, os primeiros textos não proíbem explicitamente a relação incestuosa entre pai e filha(s). A presente Tese propõe analisar cada um dos dois corpora legislativos em seus contextos sócioliterários e compará-los na tentativa de explicar o silêncio existente no Levítico a respeito do incesto. Além disso, a Tese discute o alcance normativo das leis bíblicas à semelhança da discussão teórica existente sobre o tema no que tange ao Direito cuneiforme.<br>The existing laws in Lv 18 and Lv 20 are about illicit sexual intercourse, with special focus on relationships of incestuous nature. The issue is also present in paragraphs 154 to 158 of the Hammurabi Code. Apart from the second, the first texts do not explicitly forbid incestuous intercourse between father and daughter(s). The present thesis proposes both the analysis of each legislative corpus in their social and literary contexts and their comparison as a way to explain the existing silence on incest in the Leviticus. Besides, this paper discusses the normative reach of biblical laws considering the theoretical discussion about the issue taking the cuneiform Law into consideration.
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Alhaj, Samaher. "Les activités féminines en Mésopotamie au Bronze Moyen et Récent d'après les textes." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE2004.

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En Mésopotamie, comme dans la plupart des civilisations anciennes, la femme est en règle générale sous la tutelle d’un homme (mari, père, frère) qui assure sa protection et sa place dans la société. Il existe des cas exceptionnels, comme celles des religieuses ou des veuves. Dans de tels cas, les Codes de Lois et les contrats (notamment les testaments) ont souvent prévu des dispositions spéciales qui donnent à ces femmes une autonomie juridique et des moyens d’existence. Dans la période paléo-babylonienne, à Sippar, les archives des religieuses-nadītum dépeignent une situation qui paraît exceptionnelle, puisqu’elles possèdent des terres. Ces religieuses, vouées au dieu Šamaš, ne sont pas autorisées à se marier et à enfanter. D’une part, elles doivent être capables de subvenir à leurs propres besoins, la location de leurs terres leur assurant une partie de leurs revenus ; d’autre part, à leur mort, leurs biens immobiliers reviennent aux hommes de leur famille ou encore à une nièce. Dans la période paléo-assyrienne, la correspondance des marchands assyriens avec des femmes soulignent le statut des femmes dans la famille et leurs activités : certaines femmes sont impliquées dans la fabrication de la bière ainsi que dans la confection des étoffes. Les femmes d’Emar et de Nuzi, dans la seconde moitié du IIe millénaire av. J.-C., sont régulièrement couchées sur les testaments aux côtés des héritiers masculins. Un homme peut donner dans son testament à sa femme et à sa fille un statut juridique masculin afin qu’elles accèdent à l’héritage. Quand on étudie les diverses activités féminines, on constate qu’elles sont absentes de nombreux métiers essentiellement masculins (soldats, juges) mais qu’elles partagent souvent avec les hommes des responsabilités économiques et financières et gèrent la maison et le personnel qui en fait partie en l’absence de leurs maris. Certains métiers comme le tissage des étoffes ou la nourrice et le commerce de la bière semblent avoir été des spécialités féminines<br>In Mesopotamia, as in most ancient civilizations, women are generally under the tutelage of a man (husband, father, brother) who ensures his protection and his place in society. There are exceptional cases, such as religious or widows. In such cases, codes of laws and contracts (including wills) have often provided for special provisions that give women legal autonomy and livelihoods. In the Old Babylonian period, in Sippar, the archives of the nadītum nuns depict a situation that seems exceptional, since they possess land. These nuns, devoted to the god Šamaš, are not allowed to marry and to bear children. On the one hand, they must be able to provide for themselves, the renting of their land securing to them a part of their income; On the other hand, at their death, their immovable property belongs to the men of their family or to a niece. In the Old Assyrian period, the correspondence of Assyrian merchants with women highlights the status of women in the family and their activities: some women are involved in the manufacture of beer as well as in the making of fabrics. The women of Emar and Nuzi, in the second half of the second millennium BC, are regularly lying on wills alongside male heirs. A man can give in his will to his wife and daughter a male legal status so that they gain access to the inheritance. When we examine the various activities of women, we find that they are absent from many essentially masculine occupations (soldiers, judges) but they often share with men in economic and financial responsibilities and manage home and personal who is part of it in the absence of their husbands. Some trades such as weaving cloths or the nurse and the beer trade seem to have been female specialties
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CAMARENA, SOSA ERICK GERARDO. "“Modelo de cálculo del límite máximo de retención óptimo para las obligaciones que asume una compañía de seguros en los ramos de daños sin autos”." Tesis de Licenciatura, ERICK GERARDO CAMARENA SOSA, 2016. http://hdl.handle.net/20.500.11799/63128.

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Debido a que la normatividad de la actividad aseguradora en México establece la obligación de las compañías de seguros de realizar el cálculo del límite máximo de retención, establecido en la Ley de Instituciones de Seguros y Fianzas y la Circular Única de Seguros y Fianzas; en esta investigación se propone un modelo actuarial para estimar dicho valor límite de retención de las obligaciones contingentes adquiridas por una Compañía de seguros; aplicado a los ramos de Daños sin autos, de tal suerte que garantice la solvencia financiera de la aseguradora.<br>Due to the regulation of insurance business in Mexico establishes the obligation of insurance companies to perform the calculation of the maximum retention limit established in the Ley de Instituciones de Seguros y Fianzas and the Circular Única de Seguros y Fianzas; in this research an actuarial model is proposed to estimate the limit value retention of contingent liabilities acquired by an insurance company; applied to property lines without cars, in such a way to ensure the financial solvency of the insurer.
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Books on the topic "Hammurabi, Law"

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Andre-Salvini, Beatrice. Code de Hammurabi. Reunion des Musees Nationaux, 2003.

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André-Salvini, Béatrice. Le code de Hammurabi. Réunion des Musées nationaux, 2003.

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The laws of Moses and the Code of Hammurabi. A. and C. Black, 1989.

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al- Masʼūlīyah al-madanīyah fī sharīʻat Ḥamūrābī. Dār al-Shuʼūn al-Thaqāfīyah al-ʻĀmmah (Āfāq ʻArabīyah), 2001.

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Danesh-Khoshboo, Yousef. The civilization of law: A commentary on the laws of Hammurabi and Magna Carta. Vande Vere Pub., 1991.

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ʻAbbūdī, ʻAbbās. Sharīʻat Ḥamūrābī = Code of Hammurabi: Dirāsah qānūnīyah muqāranah maʻa al-tashrīʻāt al-ḥadīthah. Wizārat al-Taʻlīm al-ʻĀlī wa-al-Baḥth al-ʻIlmī, Jāmiʻat al-Mawṣil, Kullīyat al-Qānūn, 1990.

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Yousef, Danesh-Khoshboo, ред. Tawsiʻah va pīshraft-i qānūn: Tafsīrī bar qavānīn-i Hamūrābī va Magnā Kārtā. Z̲ihn Āviz, 2003.

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Inventing God's law: How the covenant code of the Bible used and revised the laws of Hammurabi. Oxford University Press, 2009.

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Hammurabi. The code of Hammurabi, King of Babylon, about 2250 B.C.: Autographed text, transliteration, translation, glossary, index of subjects, lists of proper names, signs, numerals, corrections and erasures, with map, frontispiece and photograph of text. Wm. M. Gaunt & Sons, 1994.

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Cherry, Ashur. Hammurabi's code. A. Cherry, 1997.

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Book chapters on the topic "Hammurabi, Law"

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Issar, Arie S. "From the Tower of Babel to the Laws of Hammurabi." In SpringerBriefs in Geography. Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-01937-6_7.

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Van De Mieroop, Marc. "Of Ancient Codes." In Philosophy before the Greeks. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691157184.003.0006.

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This chapter focuses on the genre of law codes in ancient Mesopotamia. Hammurabi authored—or more likely commissioned—one of the earliest surviving law codes in world history. Hammurabi’s code is part of a small corpus of ancient Near East writings about law that was founded on the principles contained in lexical and omen lists. The law codes of the ancient Near East show how aspects of Babylonian epistemology could be imitated by others even if they did not employ the Babylonian writing system that lay at its core. The chapter first considers the historical context of the law codes before discussing the format of these laws. The composition of law codes flourished in Babylonia in the late third and early second millennia, when four kings commissioned them: Ur-Namma and Lipit-Eshtar in the Sumerian language, Dadusha and Hammurabi in Akkadian.
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Barmash, Pamela. "The Afterlife of the Laws of Hammurabi." In The Laws of Hammurabi. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197525401.003.0009.

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The tradition of law collections continued outside of Mesopotamia for more than a millennium after Hammurabi. The Laws of Hammurabi was the culmination of this tradition in Mesopotamia, but this tradition of statutes composed on a repertoire of traditional cases continued in the Hittite Laws and biblical law, even though the royal inscription format was no longer used. The Laws of Hammurabi and Mesopotamian law may have influenced ancient Greek and Roman law. The Laws of Hammurabi is also a witness to the start of another stream of tradition. As this chapter discusses, it became a classic text, and no other law collection was copied so often and for so long. The Laws of Hammurabi served as the subject of formal commentaries. The rise of classic texts and formal commentaries signaled a profound cultural shift. Scribes related to the Laws of Hammurabi in ways that diverged from prior attitudes: it was no longer an improvisation on traditional cases frozen momentarily in written form but became an object of study. The Laws of Hammurabi became the object of commentary, a genre that names itself as dependent on another text: one text is elevated above another, and that text’s obscurities and contradictions are affirmed and explained.
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Peled, Ilan. "LH (Laws of Hammurabi)." In Law and Gender in the Ancient Near East and the Hebrew Bible. Routledge, 2019. http://dx.doi.org/10.4324/9780429352867-11.

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Barmash, Pamela. "Introduction." In The Laws of Hammurabi. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197525401.003.0001.

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The fame of the ancient Babylonian king Hammurabi is due to the collection of laws written under his patronage. The Laws of Hammurabi was recopied for more than a thousand years after it was promulgated, and when the text of the Laws of Hammurabi was lost to history, the style and content exemplified in it left traces on the laws of other cultures. In December 1901–January 1902, during an excavation of Susa in present-day Iran, French archaeologists discovered the Laws of Hammurabi, inspiring great publicity and interest. It is crucial evidence for the history of law and for understanding the human experience in general.
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Barmash, Pamela. "Conclusion." In The Laws of Hammurabi. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197525401.003.0010.

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This volume illuminates the Laws of Hammurabi in its own time and its legacy for later Mesopotamia and for cultures outside of Mesopotamia. The Laws of Hammurabi provides insight into human intellectual achievements and rationality in general and into the interplay between legal activity, jurisprudence, and political circumstances in Mesopotamia specifically. Although the scribe lived in a culture that did not have jurisprudential or philosophical writing about law, the statutes he composed manifest a significant instance of legal reasoning before the flowering of Roman law. The methods of composition he employed allow us to see early modes of legal thinking. Law as a theoretical problem was emerging in the Laws of Hammurabi. It attests to the richness and complexity of legal thinking before Roman law. It demonstrates the vitality of legal thinking, and its existence prompts a more complex story of legal development and imagination.
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Barmash, Pamela. "The Legal Authority of the Laws of Hammurabi." In The Laws of Hammurabi. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197525401.003.0008.

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The legal authority of the Laws of Hammurabi has been assessed by examining whether it was legislation, royal decrees, or judicial decisions. Searching for evidence that the Laws of Hammurabi was applied in actual cases or derives from verdicts has yielded mesmerizing hints but no definitive evidence. However, the crucial question is whether this approach accurately illuminates the nature of the authority of the Laws of Hammurabi. There is no reason for law to be limited to the application of a set of rules, and debating whether the Laws of Hammurabi was legislation, royal decrees, or judicial verdicts is misplaced, as this chapter discusses. The nature of the authority of the Laws of Hammurabi was based on scribal activities in the legal realm. The conflicting rulings they learned during training and their legal experience helped them to think through competing examples of justice and to weigh the variables in a particular dispute or offense.
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"The Adoption Laws of Codex Hammurabi." In Law from the Tigris to the Tiber. Penn State University Press, 2009. http://dx.doi.org/10.5325/j.ctv1bxh1hh.40.

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Barmash, Pamela. "Scribes and Statutes." In The Laws of Hammurabi. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197525401.003.0005.

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Scribes would demonstrate their legal talent and skills by revising and reworking a repertoire of standard cases. Scribes had the freedom and prerogative to compose statutes as they thought they should be: scribes determined which elements in a dispute were decisive and what solutions should be deemed just and equitable. This chapter shows how the scribe composing the Laws of Hammurabi improvised on a repertoire of typical cases in the same way that the scribes who composed earlier law collections had done, but he went beyond the scope and sophistication of the compositions that earlier scribes had written. Mesopotamian scribes were unwilling or perhaps unable to articulate principles, but the scribe composing the statutes in the Laws of Hammurabi projected an intrinsic sense of implicit concepts. The scribe composed statutes through a number of compositional techniques aimed toward greater conceptualization and systematization, producing a more comprehensive treatment of a legal situation.
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Barmash, Pamela. "Royal Legitimization through the Establishment of Justice." In The Laws of Hammurabi. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197525401.003.0003.

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In this chapter, we explore how establishing justice was a crucial aspect of a king’s legitimacy and authority in Mesopotamian culture. The king was involved in adjudicating cases as well as promulgating decrees of social reform and laws. The gods were seen as attentively governing the cosmos and establishing justice, and guaranteeing justice was seen as a duty enjoined upon a king by the gods. This is reflected in three textual genres: acts of equity commemorated in royal inscriptions and hymns, edicts of social reform, and law collections. The relationship between these three genres is complex and nuanced. Justice was viewed in Mesopotamian thought as a means of restoring equity in society.
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Conference papers on the topic "Hammurabi, Law"

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Ben-Haim, Yakov. "Robust-Satisficing in Engineering Design." In ASME 2008 9th Biennial Conference on Engineering Systems Design and Analysis. ASMEDC, 2008. http://dx.doi.org/10.1115/esda2008-59029.

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Hammurabi’s Code of Law imposed extreme penalties for design failures, providing strong incentives for ancient engineers to meet design specs. Engineers today still bear legal liability for design failure, though less severely than in ancient Babylonia. Why does the engineering profession commonly specify performance requirements as inequality constraints, rather than specifying constrained-optimal design? To “satisfice” means to “meet expectations or specifications”. Why do engineers satisfice rather than optimize performance requirements? The answer we present is based on design in the face of severe uncertainty. We use info-gap decision theory to formulate a design strategy: robust-satisficing. We discuss the relation between robust-satisficing and min-maxing, and we discuss a simple example.
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