The Common Law in Colonial America

Author(s):  
William E. Nelson

This volume begins where volumes 2 and 3 ended. The main theme of the four-volume project is that the law of America’s thirteen colonies differed profoundly when they first were founded, but had developed into a common American law by the time of the Revolution. This fourth volume focuses on what was common to the law of Britain’s thirteen North American colonies in the mid-eighteenth century, although it also takes important differences into account. The first five chapters examine procedural and substantive law in colonies and conclude that, except in North Carolina and northern New York, the legal system functioned effectively in the interests both of Great Britain and of colonial localities. The next three chapters examine changes in law and the constitution beginning with the Zenger case in 1735—changes that ultimately culminated in independence. These chapters show how lawyers became leading figures in what gradually became a revolutionary movement. It also shows how lawyers used legal and constitutional ideology in the interests, sometimes of an economic character, of their clients. The book thereby engages prior scholarship, especially that of Bernard Bailyn and John Phillip Reid, to show how ideas and constitutional values possessed independent causal significance in leading up to the Revolution but also served to protect institutional structures and socioeconomic interests that likewise possessed causal significance.

2007 ◽  
Vol 23 (1) ◽  
pp. 97-130 ◽  
Author(s):  
Chaim Saiman

These are heady times in America's law and religion conversation. On the campaign trail in 1999, then-candidate George W. Bush declared Jesus to be his favorite political philosopher. Since his election in 2001, legal commentators have criticized both President Bush and the Supreme Court for improperly basing their decisions on their sectarian Christian convictions. Though we pledge to be one nation under God, a recent characterization of the law and religion discourse sees America as two sub-nations divided by God. Moreover, debate concerning the intersection between law, politics and religion has moved from the law reviews to the New York Times Sunday Magazine, which has published over twenty feature-length articles on these issues since President Bush took office in 2001. Today, more than anytime in the past century, the ideas of an itinerant first-century preacher from Bethlehem are relevant to American law.


1941 ◽  
Vol 35 (5) ◽  
pp. 933-940
Author(s):  
Leonard S. Saxe

The Judicial Council and Its Objectives. My assignment is to implement Professor Sunderland's brilliant primer on judicial councils by a more specific presentation utilizing the experiences of the New York State Judicial Council. Of the three elements that enter into a consideration of the judicial branch of government, the first—the substantive law, the law of rights and duties—is not within the province of the judicial council either in New York or elsewhere. The second element—the machinery of justice—is the principal field of the judicial council. If the council does its work well in that field, attention cannot fail to be focused upon the third and most important element—also part of a judicial council's problems—the judicial personnel.


2016 ◽  
Vol 11 (4) ◽  
pp. 255
Author(s):  
Karol Kuźmicz

LAW IN THE COMMUNIST UTOPIA. AN OUTLINE OF TOPIC Summary The Communist Utopia is strictly connected with the philosophical concepts of Karl Marx and Friedrich Engels in the 19th century. It is based on historical and dialectical materialism, which were later developed by younger philosophers who created Communist ideology. The scientific character of Communism was stressed and they claimed that it is possible to reach Communism, which will be the highest achievement of social development of progressive mankind. According to XI thesis about Ludwig Feuerbach “the philosophers have interpreted the world in many ways, but the clue problem is to change the world”. In order to change the world law was supposed to be used, because the philosophers claimed that it is easier to create a new man and new world than to adapt the system to people. The transition to Communism, with its first phase called „real socialism”, was connected with the fight of classes, which was supposed to be sharper and sharper. In this fight the law had to be both sword and shield on the way to Communism. The law was used as a tool in this fight against „relics of capitalism” such as: counter-revolution, imperialism, non-socialist attitude towards ownership and labor, nationalistic prejudices, religion and many other relics of capitalism. The Communist ideology presumed that reaching the power would be achieved by the revolution. In political and legal practice the ideology was totalitarian. The Communist system has elaborated its own theory of state and law, according to which the law was regarded as a tool for rulers, who wanted to achieve their own goals (often Utopian). The revolutionary movement tried to preserve the changes by binding law. As a result of it the law was instrumentally treated by the regime, which itself was above the law. The Communism, which as a presumption was not Utopian, has occurred to be anti-Utopian (so called negative Utopia). According to Leszek Kołakowski, the Communism was a “total lie” from the beginning. The highest point of the Communist Utopia was a presumption that at the end of the revolution the state and law will not be necessary any more. The non-class society will reach Communist paradise on the earth.


1936 ◽  
Vol 36 (3) ◽  
pp. 511
Author(s):  
Arthur K. Kuhn ◽  
Elliott E. Cheatham ◽  
Edward R. Finch ◽  
George W. Murray

2015 ◽  
Vol 22 (3) ◽  
pp. 315-335 ◽  
Author(s):  
Ron Michener

Before the Revolution American colonies issued paper money known as ‘bills of credit’. The bills issued in the Middle colonies held their value surprisingly well despite large wartime fluctuations in the quantity issued, but those issued in New England depreciated as the quantity in circulation increased. The bills' stable purchasing power in the Middle colonies has often been attributed to the redemption provisions enacted when the bills were issued. Similar provisions in New England supposedly failed because New England failed to enforce them. This article explores the comparative enforcement of redemption provisions in the two regions, and in New York in particular, and concludes that differential enforcement does not explain the disparity between the New England experience and that in the Middle colonies.


1987 ◽  
Vol 5 (1) ◽  
pp. 213-247 ◽  
Author(s):  
Deborah A. Rosen

Many legal scholars consider the colonial period irrelevant to the subsequent history of American law. In 1936 Roscoe Pound defined the ‘formative era’ in American law as the post-revolutionary era, and legal historians have been bound by that periodization ever since. More recently, Grant Gilmore, in his book The Ages of American Law, began his first age, the ‘age of discovery’, at approximately 1800; Gilmore claimed that American lawyers had the opportunity at that time to create an American law essentially from scratch. Morton J. Horwitz further strengthened the reigning assumptions regarding the unimportance of the legal history of colonial America in his influential book The Transformation of American Law 1780–1860. In Horwitz's view, what marks the American legal system is the instrumental use of law to promote social change, particularly to further commercial interests, and this aspect of the law did not exist until the early nineteenth century.


2012 ◽  
Vol 53 (1) ◽  
pp. 47-61
Author(s):  
Dariusz Konrad Sikorski

Summary After 1946, ie. after embracing Christianity, Roman Brandstaetter would often point to the Biblical Jonah as a role model for both his life and his artistic endeavour. In the interwar period, when he was a columnist of Nowy Głos, a New York Polish-Jewish periodical, he used the penname Romanus. The ‘Roman’ Jew appears to have treated his columns as a form of an artistic and civic ‘investigation’ into scandalous cases of breaking the law, destruction of cultural values and violation of social norms. Although it his was hardly ‘a new voice’ with the potential to change the course of history, he did become an intransigent defender of free speech. Brought up on the Bible and the best traditions of Polish literature and culture, Brandstaetter, the self-appointed disciple of Adam Mickiewicz, could not but stand up to the challenge of anti-Semitic aggression.


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