Jain Dharma: The Eternal Law of Ahimsa

Dharma ◽  
2017 ◽  
Author(s):  
Christopher Key Chapple
Keyword(s):  
Eternal Law

The Changing Universe

2020 ◽  
pp. 54-71
Author(s):  
Demetris Nicolaides
Keyword(s):  
Quantum Physics ◽  
Dimensional Space ◽  
Final State ◽  
Heisenberg Uncertainty Principle ◽  
Constant Change ◽  
Modern Physics ◽  
Dimensional Space Time ◽  
Heisenberg Uncertainty ◽  
Eternal Law ◽  
Universal Law

Everything is constantly changing, and nothing is ever the same, Heraclitus proposed, and in accordance with Logos, the intelligible eternal law of nature. Thus, everything is in a state of becoming (in the process of forming into something) instead of being (reaching or already being in an established final state beyond which no more change will take place). This means that things, permanent things, no longer exist—for they contradict his theory of constant change—only events and processes exist. His doctrine has found strong confirmation in modern physics, for, according to it, absolute restfulness and inactivity are impossibilities. Points in Einstein’s four-dimensional space-time continuum are events, and so are the quarks and leptons—for, unlike in deterministic Newtonian physics, matter in probabilistic quantum physics lost its permanence and identity because of the Heisenberg uncertainty principle. Moreover, all happenings, evidence suggests, are consistent with a single universal law.

Natural law and the ‘Anglo-Saxons’—some reflections in response to Hedley Bull

1979 ◽  
Vol 5 (3) ◽  
pp. 260-272 ◽  
Author(s):  
E. B. F. Midgley
Keyword(s):  
International Relations ◽  
Thirteenth Century ◽  
Natural Law ◽  
Detailed Account ◽  
Summa Theologiae ◽  
Interesting Article ◽  
History Of ◽  
Eternal Law ◽  
Hedley Bull ◽  
Divine Law

In my study, The Natural Law Tradition and the Theory of International Relations, reviewed in Hedley Bull's interesting article, there are no chapters devoted to natural law thinkers before the thirteenth century. Any lengthening of an already long manuscript might have diminished its prospects of publication. In the absence of a full survey of the strengths and weaknesses of earlier theories, there are various explicit or implied judgements on positions of Aristotle, the Stoics, Cicero and Augustine in chapters dealing primarily with other matters. Whilst referring to sources of Aquinas's doctrine, I did not give a detailed account of the historical formation of his teaching. I concentrated upon St. Thomas's discussion of the various kinds of law and especially upon the doctrine of eternal law which he brought to a certain perfection. In doing this, I was consoled by the view which I shared with Vincent McNabb that “it was always the thought of Aquinas never the history of that thought which seemed of greatest worth…” Indeed, given the incompleteness of so much of the discussion on the intellectual reconciliation of natural and divine law before Aquinas, it is arguable that McNabb was hardly exaggerating very greatly when he wrote that Aquinas's treatise on law in the Summa theologiae “would seem be the first great treatise ever written on law”.

scholarly journals Tindak Pidana Korupsi dan Sanksi Pidana Mati Perspektif Keadilan Hukum

2013 ◽  
Vol 3 (2) ◽  
pp. 323-355
Author(s):  
Amirullah Amirullah
Keyword(s):  
Death Penalty ◽  
Legal System ◽  
Natural Law ◽  
Transnational Crime ◽  
Moral Values ◽  
Closed Path ◽  
Criminal Sanctions ◽  
Positive Law ◽  
Eternal Law ◽  
Divine Law

Abstract: Corruption is included as a crime which expands into a transnational crime, destroying the moral values of the nation, hampering and harming the development of the nation, a creation of a closed path of justice, prosperity and welfare of the Indonesian people. Death penalty is an option of criminal sanctions applied in the legal system in Indonesia. The death penalty attached and integrated in the legal system in Indonesia which was formerly influenced by the complexity of its background. At the philosophical level it shows that all legislations related to the formulation of corruption and death penalty have the background of moral values based on Pancasila as a philosophical footing. The death penalty of corruption in Indonesia within the perspective of a legal justice, contained in the formulation of Law No. 20 year 2001 about the Amendment of Law No. 31 year 1999 about eradication to corruption, chapter II, article 2, paragraph (2), shows a part of the positive law. The image of the positive law in Indonesia recognizes the existence of natural law. It is reflected in the philosophical values of the nation, Pancasila (believe in one God). Consequently, the products of the positive law in Indonesia must be derived from the natural law, and the natural law is derived from the eternal law (divine law).Keywords: Law, corruption, criminal act, justice

scholarly journals La ley moral natural según Francisco Suárez

2007 ◽  
Vol 14 ◽  
pp. 105
Author(s):  
Francisco T. BACIERO RUIZ
Keyword(s):  
Systematic Study ◽  
Moral Law ◽  
Natural Right ◽  
Rational Nature ◽  
De Legibus ◽  
Divine Mind ◽  
Francisco Suarez ◽  
Eternal Law ◽  
The Right

Suárez undertakes systematic study of natural moral law in Book II of De legibus, which is integrally consecrated to the study of the eternal law, natural right and the right of nations. In confrontation, among others, with the thesis of Gabriel Vázquez, Suárez maintains the natural moral law is a divine obligatory law or command, which orders to do or to avoid that which is «fitting» or «unfitting» with the human rational nature. Divine Mind and Will contribute thus, each within the bounds of his own sphere, towards the promulgation of the natural moral law.

“Mixed Modes” in John Locke's Moral and Political Philosophy

2011 ◽  
Vol 73 (4) ◽  
pp. 581-608 ◽  
Author(s):  
Steven Forde
Keyword(s):  
Immanuel Kant ◽  
Moral Theory ◽  
John Locke ◽  
Moral Concepts ◽  
Moral Metaphysics ◽  
Human Understanding ◽  
Mixed Modes ◽  
Eternal Law ◽  
The One ◽  
Mental Constructs

AbstractThe moral theory of “mixed modes” John Locke presents in hisEssay concerning Human Understandingis beset with paradoxes. On the one hand, he tells us that all mixed modes, including moral concepts, are “arbitrary” mental constructs. On the other hand, he speaks of an “eternal law” of right and wrong, and is well known as a champion of objective, universally valid natural law. This paradox stems from problems created by the new natural science. That science is predicated on the demolition of Aristotelian Scholasticism. Locke participates in that demolition on behalf of science, but it leaves him with limited options in building his own moral theory. Samuel Pufendorf responded to this situation by devising a theory of “moral modes,” and Locke follows Pufendorf's model. The essay concludes by noting some similarities and differences with the moral metaphysics of Immanuel Kant.

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