The Law of Freedom: Justice and Mercy in the Practice of Law examines the legal and theological roots of the concept of equity, and the implications that the diminishment of equity as a legal concept has for the moral dilemmas faced by the practicing lawyer. Meditating on the book of Micah, the book argues that the Christian duty asks for both strict justice and gracious mercy, with the prophet's third value--humility--essential for both the individual lawyer and the legal system as a whole to balance strict justice and mercy.

The Supreme Court has been at the center of great upheavals in American democracy across the last seventy years. From the end of Jim Crow to the rise of wealth-dominated national campaigns, the Court has battled over if democracy is an egalitarian collaboration to serve the good of all citizens, or a competitive struggle by private interests. In The Law of Freedom, Jacob Eisler questions why the Court has the moral authority to shape democracy at all. Analyzing leading cases through the lens of philosophy and social science, Eisler demonstrates how the soul of election law is a battle between two philosophical understandings of democratic freedom and popular self-rule. This remarkable book reveals that the Court's battle over democracy has shaped how Americans rule themselves, marking election law as the most dramatic judicial intervention in constitutional history.

A selection from Winstanley's many published pamphlets on the behalf of the 'Diggers', led by Winstanley between 1649-50.

Religion, Law, and Freedom: A Global Perspective introduces readers to diverse perspectives on the interplay of religion, law, and communications freedom in different cultures around the world. Through discussion and analysis of the religious mores and cultural values that a nation adheres to, a greater understanding of that nation, its laws, and its freedoms can be cultivated. Rather than suggesting that harmony can be achieved without conflict, the essays in this volume seek to present the reader with a variety of perspectives from which to view and understand the relationships among religion, law, and freedom in various cultures. This multifaceted analysis, therefore, helps readers draw their own conclusions as to the best way to resolve cultural conflict brought about by the growing global community. The book consists of fifteen chapters, authored or coauthored by 17 international scholars representing China, Germany, Israel, Iran, Japan, Latvia, Nigeria, Singapore, the United Kingdom, and the United States. The chapters are organized into four parts: Perspectives on Eastern and Western Religions; Press Freedom in Religious and Secular Societies; Journalism, Advertising, and Ethical Issues; and Religion, Politics, Media, and Human Rights. This important contribution will especially appeal to researchers and students in such fields as mass communications, legal studies, cultural studies, political science, religion, intercultural communications, international communications, and journalism.

The authors in this compilation address the issue of legalism from a variety of angles. John MacArthur shows, first that obedience to God is not an issue of legalism, but an issue of love. In his second chapter, he deals with the inevitable response of people who are confronted with Biblical standards, "Judge not that ye be not judged." Here MacArthur shows what our Lord meant when He said that, and shows what biblical discernment really is, that there is a vast difference between judgmental and holding people accountable to God's standards. Phil Johnson, in his first chapter, deals with Christian liberty. In his second chapter, he takes a critical look at two kinds of legalism, then explores the relationship of Christian love and Christian liberty. Joel Beeke shows that enthusiasm for God's law is not necessarily legalism. One can be zealous without being legalistic. As David wrote: "Oh, how I love Thy Law!" Bruce Bickel explains that legalism is due to a weak understanding of what Christ accomplished on the cross. Jim Elliff makes clear that legalism is an attack on unity within the Body of Christ, particularly local congregations. Ken Talbot helps us to see that legalism is inconsistent with and incompatible with the doctrine of justification by faith alone. He points out that the doctrine of "free will" leads to this dangerous position. Rick Phillips explores the relationship to loving God and obeying His law. Some today believe that love is all that matters, and that the law as a guideline to love is extinct. Then this author shows that Biblical sanctification is the antidote to and the opposite of legalism. Steven J. Lawson shows that legalism is the result of holding to man-made traditions over the truth of God's Word. Second, he points out how dangerous and deadly a thing legalism is and why. Table of Contents: 1. Introduction: What Legalism Is, What Legalism Does - Don Kistler 2. Truth Vs. Tradition - Stephen J. Lawson 3. Love and God's Law - Richard D. Philips 4. The Cross Is Enough - Bruce Bickel 5. The Danger of Legalism - Steven J. Lawson 6. Obedience: Love or Legalism? - John MacArthur 7. Zealous But not Legalistic - Joel Beeke 8. The Plague of Free-Will Moralism - Kenneth Talbot 9. Judging Vs. Biblical Discernment - John MacArthur 10. Stand Fast in Liberty - Phil Johnson 11. Real Love and Real Liberty - Phil Johnson 12. What Freedom From the Law Accomplishes For the Local Church - Jim Elliff 13. Biblical Sanctification: The Antidote to Legalism - Richard D. Philips

Freedom Under the Private Law examines the relationship between the private law, the rule of law and the protection of liberty. It traces important historical shifts in how these relationships have been conceived, from Plato’s conception of the Philosopher Kings, through the classical nineteenth century view of Dicey, the rise of the welfare state and the modern political economy of the present day. It offers a nuanced analysis of the intersection between private law and personal freedom.

Academic Freedom and the Law: A Comparative Study provides a critical analysis of the law relating to academic freedom in three major jurisdictions: the United Kingdom, Germany and the United States. The book outlines the various claims which may be made to academic freedom by individual university teachers and by universities and other higher education institutions, and it examines the justifications which have been put forward for these claims. Three separate chapters deal with the legal principles of academic freedom in the UK, Germany, and the USA. A further chapter is devoted to the restrictions on freedom of research which may be imposed by the regulation of clinical trials, by intellectual property laws, and by the terms of contracts made between researchers and the companies sponsoring medical and other research. The book also examines the impact of recent terrorism laws on the teaching and research freedom of academics, and it discusses their freedom to speak about general political and social topics unrelated to their work. This is the first comparative study of a subject of fundamental importance to all academics and others working in universities. It emphasises the importance of academic freedom, while pointing out that, on occasion, exaggerated claims have been made to its exercise.

Rarely has an author illuminated in one book an aspect of religious study with attention to so many disciplines. John Hoffman skilfully interrelates the fields of psychology, mythology, anthropology, literature, and New Testament studies to show their common use of narration techniques. Hoffman explains how the storytelling nature of myths, parables, and psychotherapy seeks to heal and to bring wholeness to both the individual and to a social grouping. Bringing into this discussion the tension between law, the stabilizing factor of a society, and freedom, the spontaneous and creative urges that move outside of social order, Hoffman shows how rituals function to affirm the order of the culture in which they exist, yet, as they open up the realm of the imagination, they provide the possibility for disruption. For as long as fantasy is a part of narration (both in telling and hearing) the social order can be both criticized and superseded. Hoffman clearly sets his work within the genre of Crossan, Perls, Jaffe, Turner, Grimes, Buechner, and Eliade. Carefully examining the work of Tom Driver and John Cobb, he expresses the need to go beyond traditional structures and formulations in order to move theology closer to narrative. A narrative form, Hoffman argues, can both affirm faith and invite believers to transcend its expression and break free of its strictures, providing for an ever more dynamic theology.

Freedom of thought is one of the great and venerable notions of Western thought, often celebrated in philosophical texts – and described as a crucial right in American, European, and International Law, and in that of other jurisdictions. What it means more precisely is, however, anything but clear; surprisingly little writing has been devoted to it. In the past, perhaps, there has been little need for such elaboration. As one Supreme Court Justice stressed, “[f]reedom to think is absolute of its own nature” because even “the most tyrannical government is powerless to control the inward workings of the mind.” But the rise of brain scanning, cognition enhancement, and other emerging technologies make this question a more pressing one. This volume provides an interdisciplinary exploration of how freedom of thought might function as an ethical principle and as a constitutional or human right. It draws on philosophy, legal analysis, history, and reflections on neuroscience and neurotechnology to explore what respect for freedom of thought (or an individual’s cognitive liberty or autonomy) requires.