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Geoffrey Maccormack

now been established that primitive man (viewed as a species) is not dominated by a belief in supernatural powers to the extent still commonly supposed by writers on Roman law; nor is it the case that formalism is necessarily a characteristic either of magical activity or of primitive legal systems

Cauchies

588 COMPTES RENDUS at the end of the nineteenth century, when it played a part in the arguments over what the editors term ‘romantic mercantilism’ – the belief in an ancient international code applied between merchants – which appeared to be supported by our author’s insistence that by the lex

Wijffels

belief’ which is itself as intolerant of other forms of value systems which may stand in opposition to its own central tenets as any of those it seeks to address. [...] Clearly, the time is not yet ripe for a convention: not because of the unwillingness of States to adopt such an instrument, but because

Geoffrey Ma

particular religious or magical beliefs 10). The evidence available is inconclusive and difhcult to harmonise. The result reached depends upon which fragment of evidence one is prepared to emphasise at the expense of other fragments 11). In favour of the view that the debtor might be killed and his body

Heirbaut

COMPTES RENDUS 607 Arabia abstained because of the way Article 16 on equal marriage rights had been drafted and because it opposed the right to change one’s religion or belief contained in Article 18. South Africa abstained because it realized the Declaration was incompatible with the apartheid

Tony Honoré

Latin conforms to Ulpian’s style. The substance is at first sight surprising but agrees with accounts of Stoic beliefs by Cicero and Diogenes Laertius. proprium est vocaturque ius civile, quasi ius proprium civitatis: quod vero naturalis ratio inter omnes homines constituit, id apud omnes populos

Marc de Wilde

Remonstrance : ‘Belief, which is above nature, does not take away that which belongs to nature’ (fol. 6r, 110). In other words: the natural obligation to offer hospitality to strangers, which is part of the law of nature, exists independently of religious belief.
 Grotius’s argument that the duty to offer

Frank Tang

chronicle at an advanced age, maybe after 1299 37 . Not until the first half of the fourteenth century the belief that Fernando had been a saint really seems to have taken root. From that period dates the History of the holy body of king don Fernando , in which is described the exemplary way in which the

George L. Haskins

advanced. What had been condemned in 1215 as vio- lative of the rule of law were the king's arbitrary and unreasonable interferences with then existing rights and procedures3. In a real sense, the rule of law was then the rule of writs4. Also, at that time, there was a strong belief in the king's duty to

Alain Wijffels

(two instances are the legislation on independent schools and on the social welfare status of members of the clergy – on both topics, Foyer, whose religious beliefs prevented him at the time from voting for the legalisation of abortion, proves that he can also be highly critical of a pusillanimous