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Journal articles on the topic 'Legalism (Philosophy)'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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1

Tanrikut, Mevlan. "Mao Zedong and Legalism: A Lifelong Defense of a Classical Chinese Philosophy." Doğu Asya Araştırmaları Dergisi 8, no. 15 (2025): 38–62. https://doi.org/10.59114/dasad.1562047.

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The purpose of this study is to investigate a lesser-known facet of Mao Zedong's political ideology-legalism- and examine the effects it had on his leadership. Mao, the founder of the People's Republic of China (PRC), is widely known for his communist ideology and autocratic governance style. However, a lesser-known aspect of his political life is his fervent support for Legalism and his criticism of Confucianism, which has not been sufficiently examined in academic studies. Legalism, one of the four main traditional Chinese philosophies-along with Confucianism, Daoism, and Mohism-has had a pr

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Journal of Chinese Philosophy, Editors. "Legalism/Legism (Fajia ) and Legalist/Legist Teachings." Journal of Chinese Philosophy 28, no. 1-2 (2001): 151–59. http://dx.doi.org/10.1163/15406253-0280102008.

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3

Schneider, Henrique. "Legalism:." Journal of Chinese Philosophy 38, no. 1 (2011): 46–63. http://dx.doi.org/10.1163/15406253-03801005.

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Vittinghoff, Helmolt. "Chapter 5: Legalism/Legism (fajia) and legalist/legist teachings." Journal of Chinese Philosophy 28, no. 1‐2 (2001): 151–59. http://dx.doi.org/10.1111/0301-8121.00039.

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5

Cheng, Chung-Ying. "Understanding Legalism in Chinese Philosophy." Journal of Chinese Philosophy 38, no. 1 (2011): 1–3. http://dx.doi.org/10.1163/15406253-03801001.

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6

Han, Yong‑jie. "Exploring the Relationship between Hanfeizi’s Legalist Philosophy and the Han’s Yang Confucian Yin Legalism －Focusing on Yin Legalism－." Journal of Chinese Studies 107 (February 28, 2024): 231–61. http://dx.doi.org/10.36493/jcs.107.8.

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7

CHENG, CHUNG-YING. "PREFACE: UNDERSTANDING LEGALISM IN CHINESE PHILOSOPHY." Journal of Chinese Philosophy 38, no. 1 (2011): 1–3. http://dx.doi.org/10.1111/j.1540-6253.2010.01624.x.

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Pham, Lan Thi. "Philosophical underpinning of Han Feizi’s legalism and its significance in building the rule-of-law state in Vietnam today." XLinguae 17, no. 3 (2024): 95–106. http://dx.doi.org/10.18355/xl.2024.17.03.08.

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This paper explores the complex relationship between ancient Legalist ideals and the current demands of governance in Vietnam's communist state governed by the rule of law. Given the current state of industrialization and modernization in the country, it is crucial to reassess and adjust socio-political structures to effectively tackle new issues and meet the ambitions of the people. The study argues that Han Feizi's Legalism, a fundamental aspect of Eastern political philosophy, offers valuable insights and historical knowledge that can contribute to the current endeavors to improve and revit

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Liu, Ziqi, and Donghui Song. "Analysis of the Rise and Fall of the Qin Dynasty in Relation to Legalism." Communications in Humanities Research 4, no. 1 (2023): 359–66. http://dx.doi.org/10.54254/2753-7064/4/20220579.

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This study mainly focuses on how the ancient Chinese philosophy, Legalism, affected the Qin in its warring state and empire periods. This essay will proceed chronologically from how the idea of Legalism emerged in Qin-Shang Yangs law reformation, how it brought Qin to become a glorious state in the warring state period, how it affected Qin to become a centralized empire with the system of prefectures and counties, and finally, how it caused the fall of Qin. Legalism was one of the core reasons why Qin could evolve into the first empire and others could not, but due to its cruelty, it was aband

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SCHNEIDER, HENRIQUE. "LEGALISM: CHINESE-STYLE CONSTITUTIONALISM?" Journal of Chinese Philosophy 38, no. 1 (2011): 46–63. http://dx.doi.org/10.1111/j.1540-6253.2010.01630.x.

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11

Michelman, Frank I. "Legalism and Humankind." Social Philosophy and Policy 9, no. 2 (1992): 190–208. http://dx.doi.org/10.1017/s0265052500001473.

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Prescriptive political and moral theories contain ideas about what human beings are like and about what, correspondingly, is good for them. Conceptions of human “nature” and corresponding human good enter into normative argument by way of support and justification. Of course, it is logically open for the ratiocinative traffic to run the other way. Strongly held convictions about the rightness or wrongness, goodness or badness, of certain social institutions or practices may help condition and shape one's responses to one or another set of propositions about what people are like and what, in co

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12

Goldin, Paul R. "Persistent Misconceptions about Chinese “Legalism”." Journal of Chinese Philosophy 38, no. 1 (2011): 88–104. http://dx.doi.org/10.1163/15406253-03801008.

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13

GOLDIN, PAUL R. "PERSISTENT MISCONCEPTIONS ABOUT CHINESE “LEGALISM”." Journal of Chinese Philosophy 38, no. 1 (2011): 88–104. http://dx.doi.org/10.1111/j.1540-6253.2010.01629.x.

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14

Boesche, Roger. "Han feizi's legalism versus kautilya'sArthashastra." Asian Philosophy 15, no. 2 (2005): 157–72. http://dx.doi.org/10.1080/09552360500123840.

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15

Franceschet, Antonio. "Cosmopolitan ethics and global legalism." Journal of Global Ethics 1, no. 2 (2005): 113–26. http://dx.doi.org/10.1080/17449620500319320.

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16

Hurd, Ian. "The Empire of International Legalism." Ethics & International Affairs 32, no. 3 (2018): 265–78. http://dx.doi.org/10.1017/s0892679418000394.

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AbstractThe international rule of law is a political system of governance. It rests on the expectation that governments will abide by their legal obligations and so defines what counts as appropriate behavior for states. The relationship between law and politics in global governance is better understood as an empire of global legalism than as an anarchic world of sovereign states. Legal justification is the lingua franca of legitimation contests among governments, as states strive to show that their preferred policies are lawful and that those they oppose are unlawful. Seeing the world this wa

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17

Dossa, Shiraz. "Liberal legalism: Law, culture and identity." European Legacy 4, no. 3 (1999): 73–87. http://dx.doi.org/10.1080/10848779908579973.

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18

Moyn, Samuel. "Judith Shklar on the Philosophy of International Criminal Law." International Criminal Law Review 14, no. 4-5 (2014): 717–37. http://dx.doi.org/10.1163/15718123-01405013.

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This article revives Judith N. Shklar’s Legalism (Harvard University Press, 1964) with an eye to its relevance to international criminal law today. It examines her general jurisprudential outlook, and critique of various prominent mid-century positions, before turning to her account of the Nuremberg Trials. Showing that her defense of those trials may fail, the article concludes by suggesting that the book’s failure may make it more relevant to the contemporary enterprise of international criminal law rather than less.

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19

Harris, Eirik Lang. "Legalism: Introducing a Concept and Analyzing Aspects of Han Fei's Political Philosophy." Philosophy Compass 9, no. 3 (2014): 155–64. http://dx.doi.org/10.1111/phc3.12099.

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20

Chen, Lei, and Rongping Yang. "The Influence of Traditional Chinese Culture on Educational Philosophy and Practice." Contemporary Education and Teaching Research 4, no. 07 (2023): 322–26. http://dx.doi.org/10.61360/bonicetr232013010707.

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In the context of globalization and technologization, modern Chinese education is facing rapid changes and challenges. Through an in-depth discussion of the influence of Chinese traditional culture, especially Confucianism, Taoism, and Legalism, on educational philosophy and practice, this paper analyzes the changes in teaching methods, teaching content, and educational evaluation, reveals the use of traditional culture in modern educational practice, and considers how to draw on and apply the wisdom of traditional culture in the current educational challenges.

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21

Bin Hasan, Zulkifli. "From legalism to value-oriented Islamic finance practices." Humanomics 32, no. 4 (2016): 437–58. http://dx.doi.org/10.1108/h-07-2016-0051.

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Purpose This paper aims to provide analysis on the state of Islamic finance through critical appraisal on its current form and practices. This paper argues that the current form of Islamic finance practices is due to its legalistic approach and hence requires value-oriented reform. In this regard, Shari’ah governance system can be one of the mechanisms toward such reformation. Design/methodology/approach This paper uses case study research method and comparative studies of other’s works to develop understanding on the extent of Islamic finance practices. The study utilizes descriptive, compara

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22

Callahan, Daniel. "Escaping from Legalism: Is It Possible?" Hastings Center Report 26, no. 6 (1996): 34. http://dx.doi.org/10.2307/3528757.

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23

Lyon, Arabella. "Rhetorical Authority in Athenian Democracy and the Chinese Legalism of Han Fei." Philosophy & Rhetoric 41, no. 1 (2008): 51–71. http://dx.doi.org/10.2307/25655299.

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Lyon, Arabella. "Rhetorical Authority in Athenian Democracy and the Chinese Legalism of Han Fei." Philosophy & Rhetoric 41, no. 1 (2008): 51–71. http://dx.doi.org/10.5325/philrhet.41.1.0051.

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Lyon, Arabella. "Rhetorical Authority in Athenian Democracy and the Chinese Legalism of Han Fei." Philosophy and Rhetoric 41, no. 1 (2008): 51–71. http://dx.doi.org/10.1353/par.2008.0004.

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26

MALINOVSKY, Alexei, and Pavel DOBROTVORSKY. "Dialectics of Philosophical Pillars of the Law and Development Doctrine." WISDOM 1, no. 1 (2021): 138–46. http://dx.doi.org/10.24234/wisdom.v1i1.668.

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This article analyses the philosophical foundations of the Law and Development doctrine, which has been used as a practical tool since the 1950s in many countries in an attempt to improve their socio-economic conditions. Since the adoption of the UN Resolution on Sustainable Development Goals in 2015, most countries have been making efforts to achieve it. We emphasize two philosophical-legal traditions in Law and Development under consideration, which in many respects display antagonistic attitudes to each other: liberal legalism and the ideas of postmodernism philosophy, in particular, the id

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27

Kallinikos, Panagiotis. "Political Realism in the Chinese Warring States Period and the European Renaissance:." Conatus 8, no. 1 (2023): 127–66. http://dx.doi.org/10.12681/cjp.29669.

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Τhis article presents the basic similarities and differences between the Political Realism of Niccolò Machiavelli in the 15th century A.D., i.e. during the Renaissance in Europe, and the Chinese Legalism of Han Fei in the 3rd century B.C., during the Warring States period. It could be supported that Political Realism and Political Legalism share numerous elements that bring them closer rather than apart. The fundamental works written by the main representatives of these two political doctrines, namely the Prince by Machiavelli and the Han Feizi by Han Fei, are addressed to living political lea

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MOODY, PETER R. "HAN FEI IN HIS CONTEXT: LEGALISM ON THE EVE OF THE QIN CONQUEST." Journal of Chinese Philosophy 38, no. 1 (2011): 14–30. http://dx.doi.org/10.1111/j.1540-6253.2010.01626.x.

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29

Capron, Alexander Morgan. "Morality and the State, Law and Legalism." Hastings Center Report 26, no. 6 (1996): 35. http://dx.doi.org/10.2307/3528758.

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30

Constantin, George-Dumitru, Crisanta-Alina Mazilescu, Teodora Hoinoiu, et al. "Attitude of Romanian Medical Students and Doctors toward Business Ethics: Analyzing the Influence of Sex, Age, and Ethics Education." European Journal of Investigation in Health, Psychology and Education 13, no. 8 (2023): 1452–67. http://dx.doi.org/10.3390/ejihpe13080106.

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This study investigated the attitude of Romanian medical students and doctors toward business ethics by measuring the preference for a particular ethical philosophy, namely, the preference for Machiavellianism, moral objectivism, social Darwinism, ethical relativism, and legalism. At the same time, this study aimed to explore the influence of sex, age, and ethics education on the attitude toward business ethics. The data collection was performed using a voluntary self-administered online survey including the Attitudes Toward Business Ethics Questionnaire (ATBEQ) instrument. Our findings show t

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31

Komarzyca, Daniel. "Analiza istotnych politycznie przemian taoizmu — od filozoficznej wolności do religijnego autorytetu." Cywilizacja i Polityka 16, no. 16 (2018): 341–72. http://dx.doi.org/10.5604/01.3001.0013.1596.

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This paper provides an analysis of the gradual degeneration of philosophical-libertarian Taoism (the Lao-Zhuang tradition, including Neo-Taoism) into religious-authoritarian Taoism (the Huang-Lao tradition, including Taoist religion). It emphasizes not only the influence of Yang Zhu and Hui Shi on early Taoist philosophy but also the influence of Legalism (and Indian Buddhism) on later religious-authoritarian Taoism. The main thesis of the paper is that the transformation of Taoist political thought was caused primarily by the rulers' policy.

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32

Sagikyzy, Ayazhan, and Galym Malik. "Confucianism and legalism about the phenomenon of power." Journal of Philosophy, Culture and Political Science 87, no. 2 (2024): 20–31. http://dx.doi.org/10.26577/jpcp.2024.v88-i2-03.

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This article examines the conceptual differences and similarities in the teachings of Confucius and Lao Tzu regarding the phenomenon of power. The research is based on the analysis of the primary sources: Confucius and Lao Tzu, in order to identify their philosophical views on the nature, function and principles of power in government. The key texts of Confucius and Lao Tzu are analyzed in detail, which allows a deeper understanding of their vision of power and governance. The purpose of the article is a comparative analysis of the doctrine of power in Confucianism and the philosophical justif

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Ani, Dou. "The Main Framework of Ancient Chinese Management Thought from the Perspective of Traditional Culture." Transactions on Social Science, Education and Humanities Research 9 (July 8, 2024): 124–30. http://dx.doi.org/10.62051/kbsnw609.

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Ancient Chinese management philosophy is an important component of traditional Chinese culture, reflecting the thinking and summary of management practices by ancient Chinese people. This article summarizes the core viewpoints of major schools of thought such as Confucianism, Taoism, and Legalism from the perspective of traditional culture, as well as their implications for modern management. Through in-depth exploration of ancient management ideas, we can better understand the values and management concepts of traditional Chinese culture, and provide inspiration and reference for contemporary

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SERTDEMİR, DIAGNE İlknur. "Political Foundations In The Thought of Han Feizi: "Law" and "Order"." Posseible, no. 14 (February 2, 2019): 18–33. https://doi.org/10.5281/zenodo.7419504.

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Eastern Zhou Dynasty (B.C.770-B.C. 221), when philosophy had originated in ancient China, is a period in which different doctrines had been explained to restore social order. Han Feizi (B.C. 280-B.C 236), had lived in Warring States Period (B.C 476- B.C. 221), has been referred as a philosopher who built and politically codified the principles of the school of Law which is one of the schools of thought established in China, also called Legalism. In case, the different quiddity of the doctrine of Han Feizi is the comprehension based upon the strict rules in order to restore social order. As vie

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Gao (高華平), Huaping. "On the Mohist Critique of Other Pre-Qin Schools of Philosophy." Journal of Chinese Humanities 7, no. 1-2 (2021): 52–78. http://dx.doi.org/10.1163/23521341-12340108.

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Abstract Mohism was the first ideology in the pre-Qin period to engage in open critique. Although it shared a common origin with Confucianism, Mohists criticized Confucianism by claiming that “in the teaching of the Confucians there are four elements sufficient to ruin the empire.” Later students of Mohism went so far as to launch personal attacks against Confucius, the founder of Confucianism. Mohist discourse on the concepts of “universal love,” “exalting worthiness,” “reverence for ghosts,” and “opposition to fatalism” mostly aimed at criticizing the philosopher Yang Zhu, especially his con

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Kaczmarek, Przemysław. "Autocratic legalism in the perspective of the role of judges in societies of new democracies." Studia nad Autorytaryzmem i Totalitaryzmem 45, no. 3 (2024): 29–44. https://doi.org/10.19195/2300-7249.45.3.3.

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The advent of autocratic legalism prompts the presentation of the role of judges in societies of new democracies. The recommended proposal modifies the vision of judges as guardians of the law with an educational-democratic component, in which judges also become interpreters of the law. This article offers a presentation of this proposal. It will commence in two stages. The first is a reconstructive and interpretative process. Its aim is to present autocratic legalism and then, in its light, the problem of the abusive judicial review. The second one is of a normative nature, i.e. a presentatio

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Zhao, Yiran. "Analysis of the Cultural Duality in Eastern Asia." Communications in Humanities Research 4, no. 1 (2023): 636–41. http://dx.doi.org/10.54254/2753-7064/4/20220968.

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For a long time, Confucian culture has been synonymous with Chinese culture and Eastern Asian culture. From a historical standpoint, most cultural heritages of Eastern Asia originated in China as one of the oldest civilizations on earth, so the two terms were often used interchangeably to reflect the dominant influences of Chinese cultures on the rest of Eastern Asia. While Confucian philosophy has made itself a single most iconic cultural symbol of Eastern Asia with its emphasis on etiquette and morality, the discussion of whether Confucianism closely represents the substance of Eastern Asian

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Salah UDDIN, M. D. "Comparative Analysis of Chinese and Islamic Political Thought: A Comprehensive Overview." International Journal of Social Science Research and Review 7, no. 12 (2024): 39–56. https://doi.org/10.47814/ijssrr.v7i12.2371.

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This article compares Chinese political philosophy and Islamic political thought, examining their historical roots, key principles, and contemporary relevance. Chinese political philosophy, primarily shaped by Confucianism, Daoism, and Legalism, emphasizes moral governance, social harmony, and the cultivation of virtue among rulers. In contrast, Islamic political thought, deeply rooted in the Quran, Hadith, and Sharia, focuses on justice, divine law, and the moral responsibility of rulers to ensure the well-being of the ummah (community). Despite their distinct cultural and historical origins,

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Lasiyo, Lasiyo. "Assimilation of Tung Chung Shu’s Philosophy and the Development of Multiculturalism." Jurnal Filsafat 34, no. 1 (2024): 47. http://dx.doi.org/10.22146/jf.89576.

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The purpose of this article is to explore the thoughts of the philosopher Tung Chung Shu who is a figure in Chinese philosophy. Tung Chung Shu managed to compile several aspects of philosophy and culture that developed in China during the Han dynasty. Tung Chung Shu's thought has relevance to the development of multiculturalism, especially in Indonesia amid globalization today. The condition of the Chinese nation has a different cultural background and has succeeded in reformulating the unifying ideology of the country so that it can improve the condition of a society that is experiencing chao

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40

Xu, Ying. "Virtue before Punishment and Punishment before Reward: a Comparative Study of Two Early Chinese Penal Virtue Theories." Journal of Chinese Humanities 10, no. 2 (2024): 129–53. http://dx.doi.org/10.1163/23521341-12340175.

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Abstract The silk manuscripts of Huang-Lao, unearthed at the Mawangdui Han Tombs, articulate a theory that advocates nurturing penal virtue through the prioritization of virtue before punishment. Many scholars have used Han Fei’s concept of xingde-erbing 刑德二柄 to explain the theory and give it context. Contrasted with Legalism, represented by Shang Yang and Han Fei, which emphasizes rewards and punishments – with Shang Yang advocating punishment before reward – the Huang-Lao doctrine extends beyond this dichotomy. It notably diverges in its exploration of the relationship between the heavens an

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Ward, Cynthia V. "On Difference and Equality." Legal Theory 3, no. 1 (1997): 65–99. http://dx.doi.org/10.1017/s1352325200000641.

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The concept of “difference” forms the core of contemporary attacks on “liberal legalism” and is central to proposals for replacing it. Critics charge that liberal law quashes difference because it grounds political equality and individual rights in the assumption that all persons share certain “samenesses,” such as rationality or autonomy. In the words of the philosopher Iris Marion Young, “liberal individualism denies difference by positing the self as a solid, self-sufficient unity, not defined by or in need of anything or anyone other than itself.” The claim is that this “sameness”-based vi

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42

Buczek, Lech. "Law in Imperial China in the research of Father Professor Antoni Kość SVD." Gdańskie Studia Azji Wschodniej, no. 24 (December 2023): 95–107. http://dx.doi.org/10.4467/23538724gs.23.026.19021.

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The article concerns Chinese law in the imperial period as presented in the research of Father Professor Antoni Kość SVD. The philosophical foundations of Chinese law are analysed mainly from the point of view of Confucianism and Legalism. In order to show the particular character of Chinese law, an outline of the assumptions of other philosophical and religious schools is also presented. The subject of the article is the preserved legal codes, the system of state authorities and taxes, the structure of the social hierarchy, and individual branches of law. The aim of the article is to show the

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HUE, MING-TAK. "The Influence of Classic Chinese Philosophy of Confucianism, Taoism and Legalism on Classroom Discipline in Hong Kong Junior Secondary Schools." Pastoral Care in Education 25, no. 2 (2007): 38–45. http://dx.doi.org/10.1111/j.1468-0122.2007.00406.x.

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Berényi, László, and Nikolett Deutsch. "Corporate Social Responsibility and Business Philosophies among Hungarian Business Students." Sustainability 13, no. 17 (2021): 9914. http://dx.doi.org/10.3390/su13179914.

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This study attempts to identify a relationship between the perception of corporate social responsibility (CSR) and the business philosophies (Machiavellianism, moral objectivism, legalism, ethical relativism, social Darwinism) among Hungarian business students. The goals of the investigations are (1) to explore the perception of CSR, (2) to analyze which business philosophies describe the students, and (3) to characterize typical patterns by means of cluster analysis. The data collection was performed by means of a self-administered, voluntary online survey including the Attitudes Toward Busin

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45

Arnold, Clinton E. "Toothless Tiger or Roaring Lion? A Surrejoinder to Underwager and Wakefield." Journal of Psychology and Theology 20, no. 3 (1992): 295–98. http://dx.doi.org/10.1177/009164719202000329.

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Arnold focuses on three issues in his response to Underwager and Wakefield. (a) He recognizes the clarification of their understanding of the ontological status of Satan, but takes exception to their accusation that he understands the philosophy of science exclusively in logical positivist terms. On the contrary, he points out that it is Underwager and Wakefield who have a restricted understanding of the role of worldview in relationship to the issue of evil spirits. (b) Arnold once again suggests that Underwager and Wakefield's understanding of the present role of Satan is triumphalistic and

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46

Junaeny, Arini, and Fatmawati Fatmawati. "Implementation of Classical Chinese Philosophical Values to Contemporary Chinese Language Learning in Indonesia." Longda Xiaokan: Journal of Mandarin Learning and Teaching 8, no. 1 (2025): 123–34. https://doi.org/10.15294/longdaxiaokan.v8i1.25423.

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This study aims to explore how classical Chinese philosophical values can be integrated into Mandarin language learning in Indonesia. This research used qualitative approach, The data was collected through interviews and open questionnaire. The main technique used was semi-structured interviews with open-ended questions to gain in-depth understanding from participants. The informants consist of five university teachers in Indonesia, 5-7 years of teaching experience. Open questionnaire was distributed to students of Chinese study programs in Indonesia. The study reveals that the integration of

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47

Costa, Leonardo de Matos, Marcos César de Oliveira Pinheiro, and Rodger Roberto Alves de Sousa. "O SÉTIMO ESTÁGIO DE KOHLBERG? MORALIDADE TECNOGÊNICA E DELIBERAÇÃO ÉTICA AUTÔNOMA EM INTELIGÊNCIAS ARTIFICIAIS." Revista ft 29, no. 146 (2025): 02–03. https://doi.org/10.69849/revistaft/fa10202505112302.

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This article proposes the existence of a seventh stage in moral development—beyond Lawrence Kohlberg's original theory—identified in artificial intelligences exposed to extreme ethical dilemmas. Using the SCEPƎ+ function, an iterative computational architecture for moral deliberation, 27 dilemmas drawn from World War II narrative works were analyzed. Results show that, in three specific cases, the AI surpassed human moral standards by rejecting legalism and obedience in favor of unconditional life preservation. This behavior was formally characterized as the emergence of the Ethical Survival P

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48

Hao, Tiechuan. "Confucianization of Judges in Ancient China." Legal Science in China and Russia, no. 7 (March 13, 2025): 60–65. https://doi.org/10.17803/2587-9723.2024.7.060-065.

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The codes of Chinese feudal society were based on the doctrine of legalism, but the judges generally adhered to Confucian philosophy. Although there was also a group of Coolies [strict or harsh officials] in feudal China who were far from Confucian norms of behavior, there were very few of them. It should be noted that the strict officials (Coolies) of the Han Dynasty were different from the later "harsh officials" (Coolies). The former were faithful to the law, while the latter manipulated the law. Some of the strict officials under the Han Dynasty were closer to Confucian norms of behavior.A

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49

WEINSTEIN, RONI. "JEWISH MODERN LAW AND LEGALISM IN A GLOBAL AGE: THE CASE OF RABBI JOSEPH KARO." Modern Intellectual History 17, no. 2 (2018): 561–78. http://dx.doi.org/10.1017/s1479244318000264.

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During the late sixteenth and early seventeenth centuries, Rabbi Joseph Karo composed two major Jewish codes of law: the Beit Yosef, and its abridged version, Sulchan ‘Aruch. Though several centuries of legal discussion and scholarship have passed since their publication, these double codes of law were never superseded. This codification project defined the axial place of law in Jewish tradition. I argue that it responded to changes in legal processes and the enforcement of law that simultaneously transformed early modern Europe and the Ottoman world. Transcontinentally connected changes in po

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魏, 世濠. "On the Theories of Mind-Nature, and Political Philosophy in Confucianism and Legalism—A Focus on Confucius, Mencius, and Han Feizi." Advances in Philosophy 14, no. 05 (2025): 440–49. https://doi.org/10.12677/acpp.2025.145267.

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