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pertaining to symbiosis and communion can be described as living lawfully, as nourishing life, and as sharing something in common. Lurking within the Politica, no less than within De Indis, is a Derridean ‘pun’; Althusius employs ecclesiastical ‘communion’ and secular ‘communication’ inter- changeably. As
of groups, so that those who have been robbers embracing another mode of life became a state. (Hugo Grotius) In the Historica, Grotius mentions a mysterious Portuguese renegade known only as ‘Rasalala’; a ‘Portuguese by origin, born in Areiro, but an apostate from the Christian faith and by no
mineral resources and on environmental protection; personnel of judicial and law enforcement organs, attorneys and notaries; protection of the indigenous habitat and traditional way of life of numerically small ethnic communities; establishment of the general principles for the organisation of a system of
exercising our innate faculties. It would be odd for living creatures, such as humans, not to treat life as a value, or at least, in Stoic terminology, as a ‘preferred indifferent’ 62 . This odd term is used because in the Stoic view only virtue is good. All the other things we value are 54 D. 1.3.2 (Marcian
sovereignty over natural resources – rights that belong to peoples as well as states37 – and individual (and collective) rights to food, water, health, a safe environment, and an adequate standard of living. These violations include: population displacement; destruction of livelihoods in agriculture and
conflicts in the Balkans during the 1990s. It was my experience when investigating Nazi war crimes here in Australia, as a member of the Special Investigations Unit (SIU) from 1988–92, that the unfulfilled quest for justice on the part of surviving victims of World War Two crimes was a strong motivating
ar- chives of deceased authors ('writers, artists, composers, scholars, and other per- sons engaged in science, literature, art, and in public life'), deposited by their former owners for safekeeping with public libraries and museumsl . A series of decrees and ordinances affected museums and
, if any, of the “experts” under- stood what motivates African peasants, how they conduct their economic activi- ties, how they secure farmland to raise their crops, or even how they obtain funds to purchase a dug-out canoe, for example. Ecology, culture, politics, law, and development are inextricably
the other hand, a refugee fleeing from persecution or threats to his life or freedom may not have the time nor the means of satisfying the requirements of legal entry or presence in the country of refuge before- hand. One way of reconciling these contradictory considerations was suggested by
protection of fur seals that sealing as a "viable business" on the one hand motivated states to the protection and on the other hand facilitated a break- through in negotiations. See the 1911 Fur Seals Convention. Gay describes the economic interests in the negotiations as follows: "Early in the meeting it