Journal articles: 'Obedience (Law)'

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Lesses, Glenn. "Law and Obedience." Ancient Philosophy 5, no. 2 (1985): 318–22. http://dx.doi.org/10.5840/ancientphil19855211.

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Wendel, W. Bradley. "Civil Obedience." Columbia Law Review 104, no. 2 (March 2004): 363. http://dx.doi.org/10.2307/4099299.

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DAHLMAN, CHRISTIAN. "The Difference between Obedience Assumed and Obedience Accepted*." Ratio Juris 22, no. 2 (June 2009): 187–96. http://dx.doi.org/10.1111/j.1467-9337.2009.00420.x.

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Melkevik, Bjarne. "Obedience, Law and the Military." Professional Ethics, A Multidisciplinary Journal 10, no. 2 (2002): 267–83. http://dx.doi.org/10.5840/profethics2002102/3/410.

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Sevel, Michael. "OBEYING THE LAW." Legal Theory 24, no. 3 (September 2018): 191–215. http://dx.doi.org/10.1017/s1352325218000101.

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ABSTRACTWhat is it to obey the law? What is it to disobey? Philosophers have paid little attention to these questions. Yet the concepts of obedience and disobedience have long grounded many perennial debates in moral, legal, and political philosophy. In this essay, I develop systematic accounts of each concept. The Standard View of obedience—that to obey the law is to act for a certain sort of reason provided by the law—has long been taken for granted. I argue against this and other views of obedience, and develop an account of the knowledge and intention required in acts of obedience. I then develop a symmetrical account of the disobedience involved in acts of civil disobedience. The purpose of the essay is to develop a more systematic understanding of these concepts, in order to identify more precisely what is at stake in debates of political obligation, civil disobedience, and the authority of law.

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Flage, Daniel E. "Rickless and Passive Obedience." Berkeley Studies 28 (2019): 24–47. http://dx.doi.org/10.5840/berkeleystudies2019282.

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Samuel Rickless has recently defended an act utilitarian interpretation of Berkeley’s Passive Obedience. Part of his argument is a criticism of my natural law reading of Berkeley, particularly my contention that natural lawyers are committed to a distributive notion of universality, while utilitarians are committed to a collective sense of universality. This essay is, in part, a reply to Rickless’s criticisms. I argue that if we assume that Berkeley was either a natural lawyer or a utilitarian, and if we can find grounds for distinguishing natural law theories from utilitarian theories, then a natural law theory provides a more philosophically defensible fit with the texts than does a utilitarian theory.

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Bazhenova, Elena A. "Socrates on Obedience to the Law." Proceedings of the Institute of State and Law of the RAS 15, no. 2 (June 30, 2020): 88–110. http://dx.doi.org/10.35427/2073-4522-2020-15-2-bazhenova.

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Williams, Glanville. "Obedience to Law as a Crime." Modern Law Review 53, no. 4 (July 1990): 445–52. http://dx.doi.org/10.1111/j.1468-2230.1990.tb02827.x.

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Raz, Joseph, and Philip Soper. "The Morality of Obedience." Michigan Law Review 83, no. 4 (February 1985): 732. http://dx.doi.org/10.2307/1288770.

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Velde, Rudi te. "Obedience as a Religious Virtue." European Journal for the Study of Thomas Aquinas 36, no. 1 (December 1, 2017): 164–79. http://dx.doi.org/10.2478/ejsta-2017-0005.

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Summary This essay explores Thomas’ thoughts about the virtue of obedience (based on STh II-II, q.104), which is particularly valued as a link between the moral virtues and the theological virtue of charity (love of God). Obedience generates in the human person the moral disposition required for all the other virtues, a disposition which consists in the readiness of the will to submit itself to the rule of God’s will. Reflecting on the question whether one should be obedient to God in every respect, Thomas is confronted with an objection pointing to the story of how God commands Abraham to kill his innocent son, which is prohibited by natural law. I use the scarce but intriguing remarks Thomas made in response to this objection to propose a meaningful interpretation of obedience as a religious virtue, essentially different from its distorted imitation which consists in an immediate identification of one’s own will with the presumed divine will.

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Brownlee, Kimberley. "Obedience, conformity, and deference." Res Publica 10, no. 3 (September 2004): 267–74. http://dx.doi.org/10.1007/s11158-004-1404-0.

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Razook, Nim. "Common Law Obedience in a Regulatory State." American Business Law Journal 47, no. 1 (March 2010): 75–108. http://dx.doi.org/10.1111/j.1744-1714.2010.01089.x.

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Purnomolastu, N. "Faktor-Faktor Yang Berpengaruh Terhadap Kepatuhan Pembayaran Pajak." BIP's JURNAL BISNIS PERSPEKTIF 4, no. 1 (January 31, 2012): 66–89. http://dx.doi.org/10.37477/bip.v4i1.145.

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Tax is Indonesian country main source which should be increased in income. In order to increase the income in tax field, so the effort done by the government is by improving taxpayer obedience. The taxpayer obedience about tax payment needs to be improved continually, remembering the comparation ratio of tax income total and gross domestic product that is also called as tax ratio is still low. Indonesian Tax Ratio about 12% is still far from the hoped. The efforts for improving taxpayer obedience continue to be done by the government, i.e. through several ways. They are improving tax socialization by various kinds of campaign, improving service toward taxpayer through prime service and law enforcementtoward taxpayer through taxation sanctions. In this research, the writer expresses the socialization factor influences, law service and enforcement toward the obedience level of taxpayer payment. The obedience itself can characterize as formal, i.e. the obedience in delivering reports and material obedience, it is the paid nominal amounts.

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14

Wilson, Nanci Koser. "Book Review: Crimes of Obedience." Criminal Justice Review 17, no. 2 (September 1992): 322–24. http://dx.doi.org/10.1177/073401689201700216.

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15

Deagon, Alex. "Rendering to Caesar and God: St Paul, the Natural Law Tradition, and the Authority of Law." Law, Culture and the Humanities 13, no. 3 (March 10, 2014): 469–92. http://dx.doi.org/10.1177/1743872114524324.

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The question of the authority of law has occupied and vexed the literature and philosophy of law for centuries. Law is something that characteristically implies obedience, but the precise nature of law’s authority remains contentious. The return to the writings of the Apostle Paul in contemporary philosophy, theology and jurisprudence begs attention in relation to the authority of law, and so this article will consider his analysis and critique of law with a focus on his Epistle to the Romans. It argues that Paul’s conception of the authority of law is explained on the basis that the law is from God, it externally sanctions obedience by virtue of the civil authorities, and it convicts internally in conscience. This triad is justified by the law of love (‘‘love your neighbor as yourself’’), and will be explained in relation to the natural law tradition as well as converse ideas in positivism. Hence, considering the reasoning of Paul in relation to traditional jurisprudential themes and the law of love provides a useful alternative analysis and basis for further investigation regarding the authority of law and the need for its obedience.

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GANS, CHAIM. "JUSTICE-CONDITIONED AND DEMOCRACY BASED OBEDIENCE." Oxford Journal of Legal Studies 8, no. 1 (1988): 92–110. http://dx.doi.org/10.1093/ojls/8.1.92.

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Morawetz, Thomas, and Kent Greenawalt. "The Jurisprudence of Duty and Obedience." Columbia Law Review 88, no. 5 (June 1988): 1135. http://dx.doi.org/10.2307/1122702.

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Utama, Anang Puji. "Legal Awareness and National Resilience in The Socio-Cultural Field." Jurnal Sosiologi Pendidikan Humanis 8, no. 2 (November 13, 2023): 157. http://dx.doi.org/10.17977/um021v8i2p157-170.

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The role of law as a regulator that can be a means of community control is a strategic tool in building national resilience. However, the law also requires obedience from the community as a departure from legal awareness. The norms in the law will only be norms without obedience from the community. This research is conducted using normative legal research methods, namely research by analyzing laws and regulations that apply or are applied to a particular legal problem. This paper aims to examine the relationship between law and national resilience in the socio-cultural field and examine efforts to improve national resilience through building public legal awareness in order to achieve a high level of legal obedience. The method is done through a literature study. The findings of this paper are the link between national resilience with awareness and obedience to the law needed for the smooth implementation of national development. The rule of law, as the nature of other rules, requires public obedience to obey or behave in accordance with the values in the law. This obedience requires legal awareness from the community. Legal awareness, public obedience, and national resilience in social aspects have a relationship with each other. High legal awareness will enable one to realize the level of obedience to the law that will strengthen national resilience.Kesadaran Hukum dan Ketahanan Nasional Bidang Sosial BudayaPeran hukum sebagai pengatur yang dapat menjadi alat kontrol masyarakat menjadi sarana strategis dalam membangun ketahanan nasional. Namun hukum juga menutut adanya ketaatan dari masyarakat sebagai berangkat dari kesadaran hukum. Norma yang ada di dalam hukum hanya akan menjadi norma semata tanpa adanya ketaatan dari masyarakat. Penelitian ini dilaksanakan dengan metode hukum normatif (normative legal research) yaitu penelitian dengan cara menganalisis peraturan perundang-undangan yang berlaku atau diterapkan pada suatu permasalahan hukum tertentu. Tulisan ini bertujuan untuk mengkaji keterkaitan hukum dengan ketahanan nasional bidang sosial budaya serta mengkaji upaya meningkatkan ketahahan nasional melalui membangun kesadaran hukum masyarakat guna mencapai tingkat ketaatan hukum yang tinggi. Metode yang dilakukan melalui studi literatur. Temuan dari tulisan ini adalah keterkaitan antara ketahanan nasional dengan kesadaran dan ketaatan pada hukum yang diperlukan bagi kelancaran pelaksanaan pembangunan nasional. Kaidah hukum sebagaimana sifat dari kaidah lainnya menuntut ketaatan masyarakat untuk mematuhi atau berperilaku sesuai dengan nilai-nilai yang ada di dalam hukum. Ketaatan ini menuntut adanya kesadaran hukum dari masyarakat. Kesadaran hukum, ketaatan masyarakat dan ketahanan nasional dalam aspek sosial mempunyai hubungan satu sama lain. Kesadaran hukum yang tinggi akan dapat mewujudkan tingkat ketaatan terhadap hukum yang akan memperkuat ketahanan nasional.

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Kurniawan, Basuki, and Sholikul Hadi. "KEPATUHAN PEJABAT TATA USAHA NEGARA TERHADAP PUTUSAN PENGADILAN TATA USAHA NEGARA BERDASARKAN ASAS-ASAS PEMERINTAHAN YANG BAIK." Ijlil 1, no. 2 (February 7, 2021): 149–77. http://dx.doi.org/10.35719/ijl.v1i2.96.

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The main problems to be studied are: (1) how the legal obedience of administrative officials carry out the verdict of administrative court based on good government principles?; (2) Is the arrangement about the obedience of administrative officials already appropriate with good government principles? The method of study use is the juridical normative method. The Approaching of problems use statute approach, conseptual approach, and case approach. Research data source is taken from primary and secondary legal materials. The collected data is qualitatively analyzed by a normative juridical approach. The result of this research are : first, the legal obedience of administration officials is to be consistent do the verdict of administrative court in the framework of implementation good good government principles. The obedience based on legal awareness. Legal awareness and legal obedience very needed for law enforcement in Indonesia. Awareness and legal obedience very needed by every person, in the same manner as the purpose of law. The administrative officials as people which have positions needed to be stressed for being obedience the verdict of administrative court based on good government principles and alse as example to other people. Second, based on article 116 Law Number 5 Year 1986 about Administration Court cpuld be understood that the arrangement obedience the administrative officials not appropriate with good government principles. Based on the research result is recommended, that first, the Administration court based on Law Number 5 Year in the essence is good enough. The obedience of administrative officials still less make the verdict of administration court no run well, so needed to make birocration reformation especially to the interpretation of the legal awareness or increasing awareness from government to all administrative officials as formed the respect existence to the body of government; second, Inobedience the administrative court to the verdict of administration court could be categorize criminal. Third, for the verdict of administration court be able to be done well by administrative officials, so needed control body, although internal and external, hereby the duty of Obudsman National Commision very importence to give attention to the administrative official to do the verdict of administration court.

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20

Bursell, Rupert. "The Oath of Canonical Obedience." Ecclesiastical Law Journal 16, no. 2 (April 15, 2014): 168–86. http://dx.doi.org/10.1017/s0956618x14000076.

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The requirement for an oath of canonical obedience (or due obedience) pre-dates the Reformation although a printed text has so far only been traced back to 1637. It is taken by every bishop, priest and deacon, as well as by deaconesses and readers. There are few cases on the scope and meaning of the oath but the Privy Council case of Long v Bishop of Cape Town (1863) decided that the oath only requires obedience to such commands as the superior is otherwise by law authorised to impose. This case is still a binding authority, although difficulties arise as to its application in relation, for example, to national and diocesan regulations, policies and guidelines.

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21

Levystone, David Xavier. "What Rules and Laws does Socrates Obey?" Tópicos, Revista de Filosofía, no. 57 (June 29, 2019): 399–432. http://dx.doi.org/10.21555/top.v0i57.1024.

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Socrates´ thought of justice and obedience to laws is motivated by a will to avoid the destructive effects of Sophistic criticisms and theories of laws. He thus requires–against theories of natural law–an almost absolute obedience to the law, as far as this law respects the legal system of the city. But, against legal positivism, Socrates would not admit that a law is just simply because it is a law: he is looking for the true Just. However, as often in Socratic philosophy, Socrates cannot accept that two equally justified and legitimate rights or moral values conflict.

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Thomson, Kerry-Lynn, and Rossouw von Solms. "Information security obedience: a definition." Computers & Security 24, no. 1 (February 2005): 69–75. http://dx.doi.org/10.1016/j.cose.2004.10.005.

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23

Schofield, Paul. "Following the law because it’s the law: obedience, bootstrapping, and practical reason." Philosophical Explorations 21, no. 3 (January 9, 2018): 400–411. http://dx.doi.org/10.1080/13869795.2017.1421686.

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Wiederhold, Eve. "Called to the Law: Tales of Pleasure and Obedience." Rhetoric Review 20, no. 1-2 (May 2001): 130–46. http://dx.doi.org/10.1080/07350198.2001.9683378.

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Wiederhold, Eve. "Called to the Law: Tales of Pleasure and Obedience." Rhetoric Review 20, no. 1 (May 1, 2001): 130–46. http://dx.doi.org/10.1207/s15327981rr201&2_5.

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Tauratiya, Tauratiya. "FAKTOR PENYEBAB TIMBULNYA KEPATUHAN MASYARAKAT TERHADAP HUKUM (LEGAL OBEDIENCE)." ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 3, no. 2 (December 22, 2018): 63–81. http://dx.doi.org/10.32923/asy.v3i2.1169.

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This study aims to determine the factors causing the emergence of public compliance with the law, through studies and analysis of a variety of literature both print and from various other social media. Community compliance with the law can essentially be interpreted as loyalty from the community as a legal subject that is realized through actions or behaviors that comply with existing law.Based on the results of the study, the authors conclude that there are two factors causing the emergence of community compliance with the law, namely internal and external factors. Internal factors are encouragement from within an individual that makes him obey the law without coercion from any party. Internal factors can be in the form of an individual's awareness of the benefits of the law, the belief that the law is made to realize a common goal, and other things that arise from the individual. While external factors can be interpreted as factors that encourage individuals to comply with laws that come from outside the individual self. External factors can include rewards, coercion, threats and other things that come from outside the individual.

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Pozen, Jessica Bulman, and David E. Pozen. "OBEDIÊNCIA INCIVIL (UNCIVIL OBEDIENCE)." Revista Direitos Fundamentais & Democracia 23, no. 2 (August 29, 2018): 237. http://dx.doi.org/10.25192/issn.1982-0496.rdfd.v23i21407.

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[1] Tradução do inglês por Bruno Meneses Lorenzetto e Jorge Rafael Matos.Resumo:Acadêmicos e ativistas há muito estão interessados na prática consciente da transgressão da lei como meio de dissenso. O desobediente civil viola a lei em um apelo para realçar sua ilegitimidade e motivar sua reforma. Uma forma menos proclamada de ação social, contudo, envolve aproximadamente a aproximação oposta. Como uma ampla gama de exemplos atesta, dissidentes podem também buscar a perturbação de regimes legais pela aderência hiperbólica, literal, ou imprevista de suas regras formais.Este artigo questiona como fazer sentido destes protestos paradoxais, envolvendo não a transgressão explícita da lei mas, ao invés, formas extremadas de cumprimento da lei. Nós buscamos identificar, elucidar e chamar atenção para o fenômeno da obediência incivil. Depois de definir a obediência incivil e descrever suas variedades e mecanismos básicos, nós exploramos instrumentos que emergiram para limitar o seu uso. Nós explicamos que o direito privado desenvolveu defesas mais robustas contra a obediência incivil do que o direito público, especialmente nas jurisdições de civil law. Nós argumentamos que os desafios que a obediência incivil estabeleceu para os valores do direito público são tão substantivos quanto os estabelecidos pela desobediência civil. E nós sugerimos que a obediência incivil pode ser uma tática particularmente atrativa para indivíduos ideologicamente conservadores no Partido Republicano. Por estas razões e outras, o artigo busca mostrar que a obediência incivil merece muito mais do tipo de atenção crítica do que a que foi dirigida para a desobediência civil.

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Doe, Norman. "Obedience to Doctrine in Canon Law: The Legal Duty of Intellectual Assent." Denning Law Journal 7, no. 1 (November 12, 2012): 23–40. http://dx.doi.org/10.5750/dlj.v7i1.219.

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Wilson, Laurie A., and Isaac D. Blois. "A Stoic Reading of Internal Obedience in Romans 1:18–2:29." Religions 14, no. 5 (April 26, 2023): 579. http://dx.doi.org/10.3390/rel14050579.

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Romans 1:18-2:29 connects with Stoic philosophy in a way that would be unmistakable to a Gentile audience. While acknowledging the Hellenistic tone of the passage, this paper focuses on the Stoic elements of natural law that were broadly recognized in Rome. Particularly, Cicero’s speeches, rhetorical handbooks, and philosophical treatises provide a comprehensive account of the connections between Hellenistic philosophy and Roman law and declamation. Although no direct evidence exists to show that Paul had read Cicero, these texts reveal the culture of the Roman Christians to whom Paul was writing. Key concepts of natural law appear in Romans that contextualize Paul’s message on internal obedience in 2:27-29, although he reworks them. Paul emphasizes spirit ‘πνεῦμα’ as the generating force of obedience. Two interpretations of πνεῦμα echo Stoic perspectives as the intent opposed to the letter of the law and as the inward motivation of the person obeying the law. The third interpretation as a foreshadowing of the Holy Spirit would be new for Paul’s Roman audience. This paper demonstrates that by incorporating Stoic elements on natural law, Paul presents the central significance of internal obedience in a way that would be understandable to his Christ-believing auditors and readers in Rome.

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Rahman, Yusuf Abdul. "Vaksinasi Massal Covid-19 sebagai Sebuah Upaya Masyarakat dalam Melaksanakan Kepatuhan Hukum (Obedience Law)." Khazanah Hukum 3, no. 2 (April 7, 2021): 80–86. http://dx.doi.org/10.15575/kh.v3i2.11520.

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Pasca ditemukannya vaksin yang dikembangkan beberapa negara di dunia, World Health Organization (WHO) merekomendasikan kepada seluruh negara untuk melakukan vaksinasi secara massal. Indonesia melalui Perpres 99 tahun 2020 dan Permenkes 2020 telah menuangkannya menjadi sebuah peraturan tertulis. Namun dalam hal ini terjadi pro (dari kelompok obedience law) dan kontra (kelompok disobedience law), padahal hal ini merupakan sebuah langkah positif demi perbaikan. Dalam penelitian ini menggunakan metode deskriptif yaitu metode yang menggambarkan hak warga negara untuk mematuhi hukum (Obedience law) dalam melakukan vaksinasi covid 19. Kemudian dalam merespon kebijakan ini banyak kelompok masyarakat yang melakukan penolakan/pembangkangan terhadap anjuran vaksinasi yang penulis sayangkan, padahal ini seharusnya disambut baik oleh masyarakat dan ikut mematuhi (obedience law) anjuran ini secara sadar dan fair demi terciptanya sebuah perbaikan keadaan. Pembangkangan terhadap hukum yang dilakukan, disadari karena adanya rasa kekhawatiran atas vaksin yang ditawarkan oleh pemerintah saat ini (sinovac), yang memiliki nilai efikasi hanya 65% ketika dilakukan uji klinis di indonesia. Namun tetap saja sebaiknya hal ini harus ditempuh sebagai sebuah upaya dan kontribusi dari masyarakat untuk ikut bekerjasama dalam hal memutus mata rantai penyebaran sebagaimana yang tertuang dalam Perpres no 99 tahun 2020 yang kemudian dirubah ke dalam PerPres Nomor 14 Tahun 2021

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Maharani, T., and A. Haedar. "(A18) The Influence of Status and the Patterns of Driving License Ownership Toward the Gradation of Open Fractures According to Sardjito Scoring System Suffered by Motorcycles Accident Patients in Emergency Department of Saiful Anwar General Hospital from April to June 2010." Prehospital and Disaster Medicine 26, S1 (May 2011): s5. http://dx.doi.org/10.1017/s1049023x11000318.

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Introduction3880 fracture patients are admitted in the Emergency Department of Saiful Anwar General Hospital from January to August 2009. It signifies to the second place of the cause of patients' admission. Most cases are motorcyclist victims from road traffic accident. Driving license is encouraged by the government to reduce the number of road traffic accident victims.MethodsThis study utilizes observational with cross sectional study and purposive sampling to correlate the relationship between status of motorcycle driving license ownership and the obedience of traffic law, the relationship between the patterns of motorcycle driving license ownership and the obedience of traffic law, and the relationship between the obedience towards traffic law and the gradation of open fractures among motorcyclist victims in accordance with Sardjito Scoring system.ResultsMost patients have no driving license. And those who has driving license, mostly have never undergone driving license test. Patients with open fractures of cruris come with severe Sardjito scoring system, open fractures of antebrachii with moderate Sardjito scoring system, and open fractures of femur with moderate Sardjito scoring system.DiscussionIt is strongly related between the ownership of driving license and road traffic accidents. The most road traffic accidents cases of are open fractures of cruris, open fractures of antebrachii, and open fractures of femur respectively. High obedience and strict use of personal protective equipment (safety helmet, glove, and jacket) would be effective in mitigating road traffic accident injuries.

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Häyry, Matti. "Passive Obedience and Berkeley’s Moral Philosophy." Berkeley Studies 23 (2012): 3–14. http://dx.doi.org/10.5840/berkeleystudies2012231.

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In Passive Obedience Berkeley argues that we must always observe the prohibitions decreed by our sovereign rulers. He defends this thesis both by providing critiques against opposing views and, more interestingly, by presenting a moral theory that supports it. The theory contains elements of divine-command, natural-law, moral-sense, rule-based, and outcome-oriented ethics. Ultimately, however, it seems to rest on a notion of spiritual reason—a specific God-given faculty that all rational human beings have. Berkeley’s work on immaterialism, for which he is better known, could thus perhaps best be seen as an attempt to find a scientific justification for his moral doctrine.

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de Puiseau, Berenike Waubert, Andreas Glöckner, and Emanuel V. Towfigh. "Integrating theories of law obedience: How utility-theoretic factors, legitimacy, and lack of self-control influence decisions to commit low-level crimes." Judgment and Decision Making 14, no. 3 (May 2019): 318–34. http://dx.doi.org/10.1017/s1930297500004368.

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AbstractWe conducted two studies using a sample of students (Experiment 1, N=84) and the general public (Experiment 2, N=412) to assess the relative and unique effects of factors suggested by three major theories of law obedience: a utility-theoretic deterrence theory (Becker, 1968), the general theory of crime (Gottfredson & Hirschi, 1990), and the legitimacy model (Tyler, 1990). Six different types of low-level crime were considered. The probability of breaking the law increases with factors predicted by each of these theories, namely detection probability, expected fine, self-control, and legitimacy. All four factors uniquely contribute to predicting law obedience, effects are mainly additive, and no stable interaction effects are observed. The relative influence of the investigated factors varies between types of low-level crimes. This indicates that an integrative theory of why people obey the law needs to consider factors from various theories and allow for the relative influence of factors to differ among crimes. We observe systematic deviations from a basic utility-theoretic approach to law breaking. Individuals’ tendency to obey the law is much higher than predicted by an approach taking into account detection probability, expected fines, and benefits only. The robust effects of interindividual differences concerning legitimacy and self-control as well as the finding that the tendency to break the law decreases with increasing benefit of the crime also conflict with a basic utility-theoretic approach to law-obedience.

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Sellers, Mortimer N. S. "The Purpose of International Law Is to Advance Justice—and International Law Has No Value Unless It Does So." Proceedings of the ASIL Annual Meeting 111 (2017): 301–5. http://dx.doi.org/10.1017/amp.2017.64.

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The central topic of this year's annual meeting of the American Society of International Law has been “What International Law Values,” restated more forcefully in the title of this panel, “The Value and Purpose of International Law.” Notice the underlying assumption: that international law has value and serves some useful purpose. This premise is important because it supplies the basis on which international law seeks to secure our obedience and respect. We have no reason to obey or respect international law unless international law has some value or serves some useful purpose. This leads us to consider what this value and purpose might be. Which values and what purpose does international law exist to serve? Or, more important, which values and purpose would international law have to serve or advance if it were to deserve our obedience or respect? The answer can be given in one word: justice. Justice is the value that justifies or could justify international law, and justice is the purpose that international law properly seeks to serve and protect.

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Jeong, Mark. "Obedient Gentiles and Jealous Jews: A Fresh Interpretation of Paul’s Aim in Romans 11.11-14." Journal for the Study of the New Testament 41, no. 2 (October 1, 2018): 161–76. http://dx.doi.org/10.1177/0142064x18804434.

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Scholars have long been perplexed by Paul’s statement in Rom. 11.11-14 that he magniﬁes his ministry to make Jews jealous and thus save some of them. After all, why would law-observant Jews be jealous of the salvation of supposedly law-free Gentiles? The problem is accentuated when we recognize that ‘jealousy’ (παραζήλωσις) and its cognate ‘zeal’ (ζῆλος) were connected with law-observance in Second Temple Judaism. To solve this problem, I consider how two contemporaries of Paul – Philo and Josephus – describe Gentiles’ attraction to Judaism through the Jews’ careful obedience to the Law. I argue in turn that Paul christologically reverses this schema such that the Gentiles’ obedience to the law by faith, the very goal of Paul’s apostleship (1.5; 15.18), is the means by which Paul hopes to provoke the Jews to jealousy and salvation.

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Haitao, Niu. "Determination of Behavior, Principles and Law Abiding on Business Ethics." Journal of Law, Politic and Humanities 2, no. 2 (February 10, 2022): 76–84. http://dx.doi.org/10.38035/jlph.v2i2.87.

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Literature Review Article Determination of Behavior, Principles and Legal Obedience to Business Ethics is a scientific article that aims to build a research hypothesis on the influence between variables that will be used in further research, within the scope of Business Law. The method of writing this Literature Review article is the library research method, which is sourced from online media such as Google Scholar, Mendeley and other academic online media. The results of this Literature Review article are that: 1) Behavior affects Business Ethics; 2) Principles affect Business Ethics; and 3) Obedience to the Law affects Business Ethics. Apart from these 3 exogenous variables that affect the endogenous variables of Business Ethics, there are still many other factors including Social responsibility, honesty, trust, compliance, and commitment variables.

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Das, Dilip K. "Militaristic obedience or moral judgment?: A cross-cultural search." American Journal of Criminal Justice 19, no. 2 (March 1995): 303–15. http://dx.doi.org/10.1007/bf02885921.

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Hidayat, Yayat, and Ahmad Mubasir. "Tinjauan Fikih Munakahat Madzab Imam Syafi’i terhadap Istri yang Tidak Patuh kepada Suami Dikarenakan Tidak Memberi Nafkah." El 'Aailah: Jurnal Kajian Hukum Keluarga 2, no. 1 (January 28, 2023): 49–64. http://dx.doi.org/10.59270/aailah.v2i1.144.

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In Islam, giving maintenance is the husband's obligation, while being obedient and obedient is the wife's obligation. If the husband does not carry out his obligations, problems will arise such as a wife who is disobedient to her husband. This study aims to find out : How husbands should support their wives according to the Syafi'i Madzab, How should the wife's obedience to her husband according to the Syafi'i Madzab, How is the review of Islamic law towards a wife who is disobedient to her husband because not supported according to the Shafi'i Madzab. This study used a qualitative research method with a type of library research (Library Research). The data collection technique used is a documentation study. Based on the data that has been studied in the book of the Syafi'i Madzab, it is concluded that it is obligatory for the husband to give a living to his wife in the form of material and non-material (inner) income. The level of maintenance is two mud for rich husbands, one mud for poor husbands, and one and a half mud for middle husbands every day. Then provide shelter, clothing and servants to the wife if they are usually served. In addition, it is obligatory for the husband to have intercourse with his wife with ma'ruf. The wife is obliged to carry out all the husband's orders as long as they do not contain disobedience, because the obedience and obedience of a wife to her husband is obligatory. If a husband does not carry out his obligations in providing a living to his wife, then the wife is given two choices, namely to be patient and remain with her husband under these circumstances, or to enter into a marriage. And disobeying your husband because you don't get a living is permissible.

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Amelung, Knut. "Obedience to Superior Order and Corporal Punishment as an Educational Method." Israel Law Review 30, no. 1-2 (1996): 154–60. http://dx.doi.org/10.1017/s0021223700015016.

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My lecture deals with three loosely connected topics, which are treated together in German textbooks.1. Acts authorized by law as mentioned in article 49, section 1, of the draft.2. Acts on the order of an authority, as mentioned in article 49, section 2, of the draft.3. Acts for the purposes of education, as mentioned in article 49, section 5, of the draft.Initially, a German scholar would be tempted to view the provision in article 49, section 1, as redundant. From a German point of view, it is evident that someone, who is authorized by law to act in a certain way, does not do so unlawfully. One of the first principles German students learn in their criminal law lectures, is that every act permitted by statute is in effect the justification of what is by definition a criminal offence. This is derived from a principle, which we call “unity of law”. This means that there may not be any contradictions in the law, and that an act permitted by it cannot also be forbidden by criminal code.

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Russell, Aidan. "OBEDIENCE AND SELECTIVE GENOCIDE IN BURUNDI." Africa 85, no. 3 (July 9, 2015): 437–56. http://dx.doi.org/10.1017/s0001972015000273.

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ABSTRACTFollowing a localized Hutu uprising in 1972, the Tutsi-dominated state in Burundi embarked on a vast series of reprisals across the country, leaving between 100,000 and 300,000 dead. Prominent political leaders were liquidated, Hutu who were able or learning to read were arrested, and many who had achieved any marginal level of exceptionality in economic success or other social achievement were accused of treason and murdered. Described as a ‘selective genocide’, the means of this violence proved deeply informative of its nature and of the experience of those caught up in the bloodshed. In the northern province of Ngozi, selection was managed through roadblocks and lists of names, creating the inescapable image of a totalitarian and bureaucratic state order. These methods fuelled a strong reaction of obedience, both among the youth and other agents of the state who took part in the arrests, and among the victims, who are commonly described as reacting with ‘docility’ to the violence. A matter of ‘law-making violence’, the selective means of the genocide shaped the political and social order that emerged from it, the ‘implements’ of genocide substantially contributing to the recognition of discrete ethnic communities among the population at large.

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Ganguly, Amitava. "Foucault, Government and Acts of Obedience." Law, Culture and the Humanities 8, no. 3 (March 18, 2011): 448–65. http://dx.doi.org/10.1177/1743872110392285.

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Hasan, Akhmad Farroh. "Landasan Filosofis, Sosiologis dan Yuridis terhadap Positivisasi Perceraian di Pengadilan Agama." Journal of Law, Society, and Islamic Civilization 10, no. 2 (October 16, 2022): 89. http://dx.doi.org/10.20961/jolsic.v10i2.64944.

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According to Islamic law, divorce can occur on one side, namely the husband saying Thalaq. but in the KHI article 115 and the Marriage Law Article 39 paragraph (1) of the Marriage Law that "Divorce can only be carried out before a court session after the court in question tries and fails to reconcile the two parties (husband and wife). Obedience to Allah's law is an absolute obligation for Muslims and as the people of Indonesia, we are also obedient to the prevailing laws and regulations of the Republic of Indonesia. The research is a normative legal research with a statutory approachand a conceptual approach, with the aim of providing a philosophical, sociological and juridical basis on the positivization of divorce in religious courts. The research produced findings including: First, philosophically, KHI and Law Number 16 of 2019 concerning Amendments to Law Number 1 of 1974 concerning Marriage to provide the benefit of mankind in accordance with the purpose of the law was made. Second, sociologically, with the principle of making it difficult for divorce to occur, it will inhibit the increase in divorce in society. Third, Juridical provides legal certainty and legal protection as a result of divorce.

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Edmundson, W. A. "Political Authority, Moral Powers and the Intrinsic Value of Obedience." Oxford Journal of Legal Studies 30, no. 1 (March 1, 2010): 179–91. http://dx.doi.org/10.1093/ojls/gqq008.

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Ye, Ning. "Institutional interaction in traffic law enforcement in China: Resistance and obedience." Semiotica 2017, no. 216 (May 24, 2017): 451–77. http://dx.doi.org/10.1515/sem-2017-0039.

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AbstractOn-site law enforcement is routine work for Chinese traffic police to effectively control a congested city. Misunderstanding, confusion, and even conflict frequently occur between traffic police and offenders about traffic offence penalties. Based on an analysis of digital recordings, the present study investigates institutional interaction from a semiotic perspective. The institutional discourse, taken as a sign, creates an interpretant in the language of traffic police, which works as representamen to be interpreted by offenders. By examining the meaning construction in the interaction, the study reveals the way police impose penalties exploiting the impact of their linguistic, professional and social background. The findings indicate that the resistance or obedience to penalties is a reflection of the interpretant produced by the offenders in the process of mediation. As China has recently made great progress in the creation of rules of law, police organizations have established many new clauses, covering every aspect of police routine. However, the clauses relating to the use of legal language for police officers encountering offenders can, to some degree, result in different interpretations of the obscure language and conventional procedures, which can thus impede effective communication between two participants. Apart from the rigid limitation on and strict observance of legal language choices, the imbalanced distribution of legal knowledge between professionals and laymen, the complexity of identity construction and historical and social cultures may impose constraints on the institutional discourse. This study suggests that the police should be aware of institutional discourse as a semiotic process and should modify their linguistic strategy to effect positive interaction.

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Gallala, Imen. "The Wife’s Duty of Obedience to her Husband under Tunisian Law." Yearbook of Islamic and Middle Eastern Law Online 14, no. 1 (2008): 27–48. http://dx.doi.org/10.1163/22112987-91000206.

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Brown, Benjamin J. "The Integration of Law and Virtue: Obedience in Aquinas's Moral Theology." Irish Theological Quarterly 67, no. 4 (December 2002): 333–51. http://dx.doi.org/10.1177/002114000206700402.

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Rohling, Marcos. "Hart and awls: fair play, obedience to law and political obligation." Lex Humana 5, no. 2 (2013): 90–110. http://dx.doi.org/10.14195/2175-0947_5-2_5.

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Abdel Halim, Asma M. "A Home for Obedience: Masculinity in Personal Status for Muslims Law." Hawwa 9, no. 1-2 (2011): 194–214. http://dx.doi.org/10.1163/156920811x578467.

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AbstractOver the centuries, family laws around the Muslim world have been enacted mainly with the aim of restricting women and curbing their rights. One of the issues that family laws paid much attention to and legislated in details is disobedience (nushuz) of the wife. Nushuz in shari’a is said to be withholding of the conjugal rights of the husband. Although Nushuz became a description of women’s behavior, in Chapter 4, of the Qur’an, An-Nisa (The Women) mentions the nushuz of both the husband and the wife—nushuz of the wife in verse 34 and a husband’s nushuz in verse 128. This chapter discusses both husband and wife’s nushuz and highlights the masculinity (and manipulation of that interpretation) in the Qur’an to legislate laws such as the Sudanese Personal Status for Muslims Act, 1991. The law dealt with the wife’s disobedience in details, but totally ignored to legislate any limit of the husband’s desertion of his wife or any behavior that may make him the one who is nashiz.

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Nurhuda, Ahmad, Stevani Permata Sari, and Suryadi Fajri. "Nilai-Nilai Pendidikan Moral dalam Buku Teks Siswa Mata Pelajaran Sejarah Wajib Kelas X Semester 1 SMA." Tarikhuna: Journal of History and History Education 4, no. 1 (May 26, 2022): 67–79. http://dx.doi.org/10.15548/thje.v4i1.4252.

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This article explains the values of moral education in the form of educational moral values contained in the history books of class X students. This research uses the bibliography method with a historical approach. The results of the study indicate that there are several values including 1) Divinity values, Divinity moral values include obedience and the moral values found by researchers regarding the value of obedience. Being obedient and obedient to the rules needs to be trained and applied; 2) The moral values contained in noble character are: honesty, namely a social law which states that every human being has a tendency, to be honest, and feels guilty if he is not honest. Patience must be cultivated. Patience is an attitude that naturally must exist and be grown in anyone. Patience can be interpreted as an attitude that is not weak, enthusiastic, and does not give up easily in the face of every test or trial given by the Almighty; 3) Moral values, relating to moral values, the next is the aspect of the character. Someone who has good character or behavior is a reflection of a person who is commendable, has character, is polite, has respect, tolerance, and so on; and 4) Personality values, including some values of independence and self-confidence. Independent and confident attitude. An independent attitude reflects that a person is able to maintain everything and his existence in life.

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FORCEHIMES, ANDREW T. "Expectations and the Limits of Legal Validity." Utilitas 27, no. 3 (March 6, 2015): 263–78. http://dx.doi.org/10.1017/s0953820815000023.

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Drawing on the work of Jeremy Bentham, we can forward a parity thesis concerning formal and substantive legal invalidity. Formal and substantive invalidity are, according to this thesis, traceable to the same source, namely, the sovereign's inability to adjust expectations to motivate obedience. The parity thesis, if defensible, has great appeal for positivists. Explaining why contradictory or contrary mandates yield invalidity is unproblematic. But providing an account of content-based invalidity invites the collapse of the separation between what the law is and what the law ought to be. Grounding formal and substantive invalidity in a unified source – the sovereign's inability to adjust expectations to motivate obedience – allows us to avoid bringing in any additional apparatus that might compromise this separation. This essay fleshes out and defends the parity thesis.

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Journal articles on the topic 'Obedience (Law)'

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