scholarly journals Instances of belief in fate in South India

1967 ◽  
Vol 2 ◽  
pp. 118-125
Author(s):  
Carl Diehl
Keyword(s):  
South India ◽  
Popular Belief ◽  
Good Fortune ◽  
The Poor ◽  
The Law ◽  
The Rich ◽  
Present Life ◽  
Good Deeds

Man's life is predetermined by Karma. The deeds of an earlier existence bear their fruits in the present life. That is why the poor man is poor and the rich is happy with his wealth and good fortune. One man is born a brahman and another spends his days as a pariah. The law of Karma has spread in the wake of Buddhism all over the Indian continent and far beyond, whereas its complement and presupposition Samsara for the most part appears as an intellectual conception with little foundation in popular belief. But Karma is not blind. On the contrary it is absolutely just, and for that very reason inescapable. This is, however, modified in so far as good deeds are both possible and profitable. The fatal consequences of the Karma of previous births end with this span of existence. Life hereafter will depend on the fruits of accumulated Karma here and now.

scholarly journals The rich, the poor, and the law

2004 ◽  
Vol 60 (1/2) ◽  
Author(s):  
Dieter H. Reinstorf
Keyword(s):  
Roman Empire ◽  
First Century ◽  
Good Society ◽  
The Core ◽  
The Poor ◽  
The Social ◽  
The Law ◽  
The Rich

This article explores the social and religious dynamics of parables of Jesus in which “rich” and “poor” are juxtaposed. It focuses on Luke 16:19-31 (the parable of the rich man and the poor beggar Lazarus) and on Luke 18:9-14 (the parable of the Pharisee and the tax collector). The core of the exploration relates to questions concerning “wealth” and “poverty” in a limited-good society such as first-century Palestine. The article aims to expose the legitimisation provided by the Israelite elite to ensure the collection of taxes placed on the peasant population by the Roman Empire.

scholarly journals Responsible Solutions

2014 ◽  
Vol 2 (2) ◽  
pp. 215-245
Author(s):  
Jay Sterling Silver
Keyword(s):  
Middle Class ◽  
Task Force ◽  
Legal Education ◽  
Law School ◽  
Law Schools ◽  
The Poor ◽  
Economic Forces ◽  
The Law ◽  
The Rich ◽  
Conducting Research

At the end of Brian Tamanaha’s instant classic, Failing Law Schools, tracing the economic forces behind exorbitant law school tuition and graduate debt and unemployment, he lays out his plan to help resolve the crisis. He would eliminate tenure, dispense with the final year of law school, rely heavily on adjuncts and apprenticeships, and loosen the ABA accreditation standards mandating “one-size-fitsall” law schools to allow the marketplace to fashion more affordable models of legal education. Some schools would remain in the traditional, three-year mode, with faculty conducting research. Others would morph into, or spring up spontaneously as, the “law school parallel . . . of vocational colleges.” Very candidly, Tamanaha explained that the “two-year law schools . . . would be dumping grounds for the middle class and the poor . . . . Few children of the rich will end up in these law schools.” He calls the plan “‘differentiated’ legal education.” Others, including Paul Campos, founder of the Inside the Law School Scam web blog and author of Don’t Go To Law School (Unless), and the ABA Task Force (“Task Force”) on the Future of Legal Education, have endorsed Tamanaha’s prescription.

scholarly journals PEMBERDAYAAN EKONOMI KREATIF BERBASIS SYARIAH PADA MAJELIS TAKLIM

2020 ◽  
pp. 64-78
Author(s):  
Khadijah Khadijah
Keyword(s):  
Economic System ◽  
Government Policies ◽  
Islamic Banking ◽  
Significant Progress ◽  
The Poor ◽  
Economic Trends ◽  
The Law ◽  
The Rich ◽  
The Republic ◽  
Islamic Economic

Abstract. Sharia-based economic trends (islamic economics) continue to experience significant progress along with government policies that continue to strive so that the sharia economy can be applied in various aspects of life, including to move the progress of the majelis taklim. Sharia-based economy builds justice because the rich must provide assistance to the poor so that the poor become empowered one of the principles of sharia economic lending without interest. There are at least more than 20 types of regulations concerning the Islamic economic system in Indonesia include the Law of the Republic of lndonesia No. 19, 2008 Regarding State Sharia Securities, and the Law of the Republic of lndonesia No. 21, 2008 about Islamic Banking. Abstrak. Trend ekonomi Islam (ekonomi syariah) terus mengalami kemajuan yang signifikan seiring dengan kebijakan pemerintah yang terus mengupayakan agar ekonomi tersebut dapat diterapkan di berbagai segi kehidupan, termasuk di dalamnya untuk menggerakan  kemajuan Majelis Taklim (MT). Keberadaan MT telah memiliki aturan resmi pemerintah berdasarkan Undang Undang Sistem Pendidikan Nasional (UU Sisdiknas) Nomor: 20 tahun 2003 dan Peraturan Pemerintah (PP). 55 tahun 2007 serta Peraturan Menteri Agama (PMA) No. 29 tahun 2019. Jumlah riil MT di Indonesia diyakini mencapai ratusan ribu tempat mengingat di setiap ada komunitas muslim di situ muncul kegiatan MT. Mereka memerlukan sosialisasi tentang ekonomi syariah sekaligus memberdayakan mereka dengan program yang menggerakan ekonomi kreatif. Pelaksanaan ekonomi syariah mengacu kepada Undang-Undang No. 19 Th. 2008 tentang Surat Berharga Syariah Negara, Undang-Undang Rl No. 21 Tahun 2008 dan Perbankan Syariah setidaknya berjumlah 23 aturan.

Criminology through the looking-glass

2017 ◽  
Author(s):  
Colin Sumner
Keyword(s):  
Social Relations ◽  
Double Bind ◽  
Social Harm ◽  
Book Title ◽  
The Poor ◽  
Famous Book ◽  
The Law ◽  
The Rich ◽  
Social Censure ◽  
Looking Glass

This chapter examines the ways in which it might be wiser to look at criminology in reverse. Not only do the rich get richer and the poor get prison, as Reiman's famous book title suggests, but the law would appear to operate in such a way that the crimes of the rich are the ones causing the greatest social harm yet receiving the weakest social censure, whilst the crimes of the poor and young cause the least social harm yet receive the greatest social censure. This is the stuff of a through-the-looking-glass Jabberwocky criminology whose reverse message can only be read by holding it up to the mirror. This chapter assesses whether this strange criminology can be explained by the analysis of mimesis and the mimetic double bind in the work of Renee Girard, or whether the phenomenon is better seen as an inevitable reflection of the roots of dominant social censures within dominant and contradictory social relations.

scholarly journals TEORI AL-HUDUD DAN PERMASALAHAN BUNGA BANK (TELAAH PEMIKIRAN MUHAMMAD SHAHRUR)

Al'Adalah ◽  
2020 ◽  
Vol 23 (2) ◽  
pp. 103-121
Author(s):  
Muhammad Muhaimin
Keyword(s):  
Islamic Law ◽  
Modern World ◽  
The Poor ◽  
The Law ◽  
The Rich ◽  
The Times ◽  
Lower Limits

Salah satu karakteristik hukum Islam adalah bahwa ia dapat diterapkan di semua tempat dan waktu, meskipun Al-Quran dan Hadis sebagai sumbernya bersifat terbatas. Hal ini membutuhkan metode yang dapat digunakan untuk menerapkan karakteristik ini di dunia modern, di setiap keadaan dan tempat. Pemikiran bahwa hukum yang dijelaskan dalam Al-Qur'an dan Hadits memuat batasan (al-h{udu>d), baik batas atas maupun bawah, merupakan salah satu metode penerapan hukum, sehingga karakteristik hukum Islam ini dapat diwujudkan. Teori al-h{udu>d yang dirumuskan oleh Muhammad Shah}ru>r  ini dapat digunakan untuk menyelesaikan berbagai masalah kontemporer di bidang hukum Islam, dan merupakan upaya untuk membuktikan bahwa hukum Islam dapat menjawab tuntutan zaman. Shahrur menawarkan penerapan hukum riba pada perbankan modern dengan menggunakan teori al-h{udu>d  ini, sehingga orang miskin tidak tertindas dan orang kaya tidak dipersalahkan. One of the characteristics of Islamic law is that it can be applied in all places and times, although the Qur'an and Hadith as its source are limited. This requires a method that can apply these characteristics in the modern world, in every circumstance and place. The thought that the law described in the Qur'an and the hadith contains restrictions (al-h{udu>d), both upper and lower limits, is one method of applying the law, so that the characteristics of Islamic law can be realized. The al-h{udu>d's theory which has been formulated by Muhammad Shah}ru>r  can be used to solve various contemporary problems in the field of Islamic law, and is an attempt to prove that Islamic law can answer the demands of the times. Shahrur offered to apply the law of usury to modern banking using this al-h{udu>d theory, so that the poor are not oppressed and the rich are not wronged.

scholarly journals Criminal Objectives Integrality in the Indonesian Criminal Justice System

Al-Risalah ◽  
2019 ◽  
Vol 19 (2) ◽  
pp. 179
Author(s):  
Ahmad Rofiq ◽  
Hari Sutra Disemadi ◽  
Nyoman Serikat Putra Jaya
Keyword(s):  
Criminal Justice ◽  
Law Enforcement ◽  
Criminal Justice System ◽  
Criminal Law ◽  
Justice System ◽  
Legal Culture ◽  
Legal Decisions ◽  
The Poor ◽  
The Law ◽  
The Rich

The integrality of the criminal justice system must be realized in every aspect of sub-systems, in substance, structure, and legal culture. In this respect, in the process of criminal justice, the three sub-systems’ integrality are required so that the criminal justice system is capable to produce fair legal decisions in the process of law enforcement in Indonesia. Until such a policy is undertaken, the law will always be harsh against the poor and weak against the rich. This paper discusses criminal objectives integrality in Indonesian criminal justice system and its influence in the integrated criminal justice system. Using a normative juridical method, this paper demonstrates that each sub-system of criminal justice (the Police, Prosecutors, Courts, and the prison) is in line with the main objectives of criminal law enforcement as found in various laws that govern the institutions.  

Editor's Note

2004 ◽  
Vol 27 (1) ◽  
pp. i-iii
Keyword(s):  
United States ◽  
Public Education ◽  
Economic Status ◽  
Ethnic Origin ◽  
Fair Use ◽  
Good Education ◽  
The Poor ◽  
The Rich

In this election year, 2004, people are grappling with the various forces that make up these United States. What forces encourage inclusion and which exclusion? Who is to be included and who excluded? Is this to be a country with wide discrepancies between the rich and the poor? Is this to be a country where public education is poorly funded and a good education depends upon private resources? Are we going to forget that discrimination on the basis of gender, race, ethnic origin, and economic status still exists and needs to be perpetually, vigilantly addressed? There is a deep division in the country over the proper and fair use of our resources that constitutes concern in all our citizens

A Final Muse

2018 ◽  
Author(s):  
David Wendell Moller
Keyword(s):  
Human Beings ◽  
The Poor ◽  
The Rich

Why are kings without pity for their subjects? Because they count on never being common human beings. Why are the rich so hard toward the poor? It is because they have no fear of being poor. . . .—Jean-Jacques Rousseau, Émile; or, On Education1In Shakespeare’s ...

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