Morley v. Loughnan

1893 ◽  
Vol 39 (165) ◽  
pp. 232-234 ◽  

The case of Morley v. Loughnan is equally interesting to the student of human nature, the lawyer, and the psychologist. The details of the strange and painful story on which it turned are, no doubt, familiar to our readers, but a sketch of the salient features may not be inopportune. The late Mr. Henry Morley, from whom the defendant, Mr. W. H. Loughnan, a prominent member of the Close Sect of Plymouth Brethren, was alleged to have obtained sums of money, amounting to about £140,000, by undue influence, was an epileptic, possessed the exaggerated warmth of sentiment, the liability to alternate depression and elation, and the need for external guidance, which epileptics frequently display, and though not positively insane, passed at least the greater portion of his life on the borderland between the world of sane men and the realm of minds diseased. Conscious of the risks to which his son's mental condition exposed his substantial fortune, Mr. Morley's father had placed him under the friendly control of “companions;” and, when the narrative opens, this desirable appointment had just fallen to the lot of Mr. W. H. Loughnan. In the creed of the Close Sect of Plymouth Brethren the duties of entire dedication of property to religious purposes and sequestration from worldly society hold a cardinal place, and Mr. Loughnan laboured faithfully, and not without success, to imprint them upon the mind of his impressionable ward. At no time, however, was the balance between these great principles very accurately adjusted in Mr. Loughnan's teaching. At first the duty of dedication received excessive prominence, and Mr. Morley was dramatically asked whether the luxury with which he was surrounded was worthy of a disciple of Christ. Then the duty of sequestration became the lesson of the hour, and the imperative claims of dedication were somewhat feebly insisted on. At length Mr. Morley, after having written a letter of farewell to the world, went to live with his protector. Mr. Loughnan lent himself nobly to the task of making his self-invited guest's seclusion from temporalities complete, managing his business, conducting his correspondence, accepting large donations from his superabundant wealth, and drawing around him a close cordon of associations, corroborative of his own influence, from which Mr. Morley was only released by the hand of death. Then it appeared that Mr. Loughnan had benefited by his ward's weak generosity to the extent of £140,000, and the executors of the deceased gentleman properly subjected the nature of the relationship that had existed between Mr. Morley and his “companion” to the searching scrutiny of the Chancery Division. Into the miserable devices by which Mr. Loughnan endeavoured to resist first, the executor's claim, and, secondly, the exposure which its prosecution involved, we need not enter. Suffice it to say that Mr. Justice Wright, sitting as an additional judge of the Chancery Division, held that the gifts from Mr. Morley to the defendant were vitiated by the undue influence of the latter, and that the plaintiffs were entitled to receive the whole amount from him, and even from the innocent subdonees into whose hands part of the spoil had passed. We observe with surprise the statement in the pages of a legal contemporary that “this case presented no new legal difficulties.” The inaccuracy of this assertion is readily demonstrable. There are two classes of cases in which donations are set aside on the ground of undue influence; first, cases in which there is positive evidence that coercion has been brought to bear upon the donor; secondly, cases in which there existed a relation between the donor and the donee, capable of giving, and Calculated to give rise to undue influence, and the donee is unable to prove affirmatively that the donor had independent advice. Mr. Justice Wright held that in the case of Morley v. Loughnan there was positive proof of undue influence having been exercised. But his lordship was also prepared to hold, if necessary, that the relation between Mr. Morley and Loughnan was such a relation as brought the defendant within the second class of cases above referred to, and threw upon him the onus—which he had utterly failed to discharge—of vindicating the voluntary character of the gifts. This, if we mistake not, is a distinct advance upon previous decisions, and it will render the law of undue influence for the future much more difficult of evasion than it has been in the past.

2020 ◽  
Vol 3 (2) ◽  
pp. 170-182
Author(s):  
Giera Muhammad Rizkiansyah ◽  
Hendri Tanjung ◽  
Ikhwan Hamdani

  As we know that there are three major forces in the world that greatly affect the economic system, namely the Socialist economic system, the Capitalist economic system, and the Islamic economic system. Zakat, infaq, and alms are an important and clear part of the Islamic economic system. Therefore, the Zakat Forum together with the Indonesian Institute of Accountants (IAI) compiled zakat accounting in 2007. In 2008 IAI finalized PSAK No.109 on Zakat Accounting. This study aims to determine the suitability of the application of PSAK No. 109 regarding accounting for zakat, infaq/alms at the Depok City BAZNAS Institute. This study uses qualitative research with analytical descriptive methods and the data used in this study are primary data obtained from interviews and literature studies. This research concludes that BAZNAS Depok City has implemented PSAK No.109 on accounting for zakat, infaq/alms as well as possible because almost all regulations in PSAK No.109 are followed by BAZNAS Depok City. The application of PSAK No. 109 concerning Accounting for zakat, infaq/alms at BAZNAS Depok City as evidence of the management's commitment in realizing transparency and accountability in the management of zakat infaq/alms. Some regulations that are not implemented by the Depok City BAZNAS are not so fatal, namely the Depok City BAZNAS does not take amil funds if the zakat or infaq is bound, Depok City BAZNAS does not buy assets under management from zakat funds, Depok City BAZNAS does not manage them first. In the past, infaq funds, but for a maximum of 2 months, had to be directly distributed to those entitled to receive them, and finally BAZNAS Depok City did not reveal the nature of the relationship between amil and mustahik.  


1893 ◽  
Vol 10 (9) ◽  
pp. 401-412 ◽  
Author(s):  
Karl A. von Zittel

In a spirited treatise on the ‘Origin of our Animal World’ Prof. L. Rütimeyer, in the year 1867, described the geological development and distribution of the mammalia, and the relationship of the different faunas of the past with each other and with that now existing. Although, since the appearance of that masterly sketch the palæontological material has been, at least, doubled through new discoveries in Europe and more especially in North and South America, this unexpected increase has in most instances only served as a confirmation of the views which Rutimeyer advanced on more limited experience. At present, Africa forms the only great gap in our knowledge of the fossil mammalia; all the remaining parts of the world can show materials more or less abundantly, from which the course followed by the mammalia in their geological development can be traced with approximate certainty.


2019 ◽  
Vol 41 (2) ◽  
pp. 212-234
Author(s):  
Joseph J. Merry ◽  
Donna Bobbitt-Zeher ◽  
Douglas B. Downey

In many parts of the world, fertility has declined in important ways in the past century. What are the consequences of this demographic change? Our study expands the empirical basis for understanding the relationship between number of siblings in childhood and social outcomes among adults. An important recent study found that for each additional sibling an individual grows up with, the likelihood of divorce as an adult declines by 3%. We expand this work by (a) determining whether the original pattern replicates in the National Longitudinal Study of Adolescent to Adult Health and (b) extending the analysis beyond divorce to consider whether growing up with siblings is related to prosocial adult behaviors (relationships with parents, friends, and views on conflict management with one’s partner). Our results confirm a negative association between number of siblings and divorce in adulthood. We find mixed results related to other prosocial adult behaviors.


2021 ◽  
pp. 292-358
Author(s):  
David Ormerod ◽  
Karl Laird

This chapter considers the most commonly occurring ‘mental condition defences’, focusing on the pleas of insanity, intoxication and mistake. The common law historically made a distinction between justification and excuse, at least in relation to homicide. It is said that justification relates to the rightness of the act but to excuse as to the circumstances of the individual actor. The chapter examines the relationship between mental condition defences, insanity and unfitness to be tried, and explains the Law Commission’s most recent recommendations for reforming unfitness and other mental condition defences. It explores the test of insanity, disease of the mind (insanity) versus external factor (sane automatism), insane delusions and insanity, burden of proof, function of the jury, self-induced automatism, intoxication as a denial of criminal responsibility, voluntary and involuntary intoxication, dangerous or non-dangerous drugs in basic intent crime and intoxication induced with the intention of committing crime.


Author(s):  
Jonardon Ganeri

In this chapter I explore the relationship between Fernando Pessoa and Buddhism. I first introduce the brilliant French philosopher Simone Weil (1909–43), a contemporary of Pessoa but someone of whom he certainly had never heard. One way to read her remarks is as directed against the positional use of ‘I’, against the deployment in thought and speech of a positional conception of self. One should abandon forms of self-consciousness that are grounded in one’s thinking of oneself as the one at the centre of a landscape of sensation. For Weil, it is precisely such contact with reality as attention makes possible which holds the uncentred mind together, preventing its content being ‘a phantasmagoric fluttering with no centre or sense’. The uncentred mind would thus be a sort of conformal and aperspectival map of reality, standing in correspondence with the world without any privileged perspectival point. With these distinctions in mind, we say more of the mind of Alberto Caeiro, and address the question whether he is a Buddhist heteronym.


Arts ◽  
2020 ◽  
Vol 9 (4) ◽  
pp. 129
Author(s):  
Sigrún Alba Sigurðardóttir

The past 20 years have seen a shift in Icelandic photography from postmodern aesthetics towards a more phenomenological perspective that explores the relationship between subjective and affective truth on the one hand, and the outside world on the other hand. Rather than telling a story about the world as it is or as the photographer wants it to appear, the focus is on communicating with the world, and with the viewer. The photograph is seen as a creative medium that can be used to reflect how we experience and make sense of the world, or how we are and dwell in the world. In this paper, I introduce the theme of poetic storytelling in the context of contemporary photography in Iceland and other Nordic Countries. Poetic storytelling is a term I have been developing to describe a certain lyrical way to use a photograph as a narrative medium in reaction to the climate crisis and to a general lack of relation to oneself and to the world in times of increased acceleration in the society. In my article I analyze works by a few leading Icelandic photographers (Katrín Elvarsdóttir, Heiða Helgadóttir and Hallgerður Hallgrímsdóttir) and put them in context with works by artists from Denmark (Joakim Eskildsen, Christina Capetillo and Astrid Kruse Jensen), Sweden (Helene Schmitz) and Finland (Hertta Kiiski) artists within the frame of poetic storytelling. Poetic storytelling is about a way to use a photograph as a narrative medium in an attempt to grasp a reality which is neither fully objective nor subjective, but rather a bit of both.


2019 ◽  
Vol 75 (4) ◽  
Author(s):  
Dirk G. Van der Merwe

Throughout its history, Christianity has stood in a dichotomous relation to the various philosophical movements or eras (pre-modernism, modernism, postmodernism and post-postmodernism) that took on different faces throughout history. In each period, it was the sciences that influenced, to a great extent, the interpretation and understanding of the Bible. Christianity, however, was not immune to influences, specifically those of the Western world. This essay reflects briefly on this dichotomy and the influence of Bultmann’s demythologising of the kerygma during the 20th century. Also, the remythologising (Vanhoozer) of the church’s message as proposed for the 21st century no more satisfies the critical Christian thinkers. The relationship between science and religion is revisited, albeit from a different perspective as established over the past two decades as to how the sciences have been pointed out more and more to complement theology. This article endeavours to evoke the church to consider the fundamental contributions of the sciences and how it is going to incorporate the sciences into its theological training and message to the world.


2004 ◽  
Vol 12 (1) ◽  
pp. 45-64 ◽  
Author(s):  
MALCOLM JEEVES

Rapid developments in neuroscience over the past four decades continue to receive wide media attention. Each new reported advance points to ever tightening links between mind and brain. For many centuries, what is today called ‘mind-talk’ was familiar as ‘soul-talk’. Since, for some, the possession of a soul is what makes us human, the challenges of cognitive neuroscience directly address this. This paper affords the non-specialist a brief overview of some of the scientific evidence pointing to the ever tightening of the mind-brain links and explores its wider implications for our understanding of human nature. In particular it brings together the findings from so-called bottom-up research, in which we observe changes in behaviour and cognition resulting from experimental interventions in neural processes, with top-down research where we track changes in neural substrates accompanying habitual modes of cognition or behaviour. Further reflection alerts one to how the dualist views widely held by New Agers, some humanists and many religious people, contrast with the views of academic philosophers, theologians and biblical scholars, who agree in emphasizing the unity of the person.


Author(s):  
Giovanni Stanghellini

This chapter discusses how perspectivism is the device through which each one of us, who first and foremost sees the world from his point of view, is able to recognize that precisely as just one point of view, and thereby to change it. A healthy mental condition implies the ability to change one’s point of view and temporarily take the perspective of another person. The stronger the reciprocity of perspectives between my former and my present ego, and between my own vantage and the Other’s, the weaker the tendency to perceive my motivations as absolutely necessary. Perspectivism allows me to see myself as not strictly determined by the past and by the involuntary, and may restore a sense of agency. This explains why the reciprocity of perspectives is a therapeutic goal and perspectivism—the attempt to see things from the point of view of the Other—is a therapeutic device.


2010 ◽  
Vol 4 (1) ◽  
pp. 23-43 ◽  
Author(s):  
Alistair Welchman ◽  
Judith Norman

AbstractF.W.J. Schelling’s Ages of the World has just begun to receive the critical attention it deserves as a contribution to the philosophy of history. Its most significant philosophical move is to pose the question of the origin of the past itself, asking what “caused” the past. Schelling treats the past not as a past present (something that used to be a ’now’ but no longer is) — but rather as an eternal past, a different dimension of time altogether, and one that was never a present ’now’. For Schelling, the past functions as the transcendental ground of the present, the true ’a priori’. Schelling’s account of the creation of this past takes the form of a theogeny: in order to exist, God needed to separate the past from the present. By grounding the creation of the past in a free decision of God, Schelling tries to conceptualize temporality so as to preserve the sort of radical contingency and authentic freedom that he considers essential features of history. In so doing, he opens up a way of viewing time that avoids the pitfalls of the Hegelian dialectic and anticipates some of the 20th century developments in phenomenology.


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