NONET AND SELZNICK’S RESPONSIVE LAW CONCEPT IN A HISTORICAL PHILOSOPHY PERSPECTIVE

The responsive laws of Nonet and Selznick's thinking became one of the results of conceptual ideas about the laws that are elaborated periodically. The development of responsive law may be less comprehensive when it has not been found the historical fundamental aspects on which it is focused. It is thus important to study the concept of Nonet and Selznick's responsive legal philosophically. The method in this research is the philosophical method. The results of this study include: first, the development of law in Nonet and Selznick's view is divided into three periods of repressive law, autonomous law, and responsive law. Second, Nonet and Selznick's responsive law when reviewed in historical perspective gained an understanding that responsive law exists from a constantly creative legal subject by looking at legal issues and realities in an increasingly complex society, and responsive law is a law that has always served as part of cultural dynamics.

The Complexities of Self-Governance

The first two Parts of this work have responded to two of Hayek’s unsettling claims concerning morality: that, given our moral evolution, we may be unfit for the Open Society; and that the Open Society is so complex as to befuddle attempts at moral justification. Each of these turned out to indeed be pressing problems, yet in both cases the resources of humans in a complex society are richer than Hayek thought. Part III turns to Hayek’s last unsettling thesis, and that which has been the focus of greatest criticism: that our complex Open Society is in many ways beyond human control and governance. This Part considers the dimensions of self-governance (control, setting the institutional framework, and solving strategic dilemmas), and considers the challenges posed by social complexity at the macro, meso, and micro levels.

The Fire

Societies need energy in order to sustain themselves and their members. This energy comes in two forms: fuel and food. These are continuous: they are both means of energy acquisition consumed for the same purpose, the maintenance of a complex society. The energy sources that sustain a society—whether fuel or food—must have a sufficiently high aggregate energy returned on energy invested (EROI). The EROI of a source is the energy acquired from a source divided by the energy that the society had to invest in acquiring it. Once the EROI of a society’s energy sources drops below a certain threshold, societal collapse often results: the breakup of that society and the emergence of new, simpler societies. Calculations suggest that maintenance of a society recognizably similar to our own vis-à-vis socioeconomic parameters requires energy sources with EROIs in the 11–14 range. Maintenance of certain markers of liberal democracies may require higher EROIs, in the 20–30 range.

The The UFAM Scientific Initiation Program: A Study of the Results between the Years 2008 to 2018

Faced with a reality of constant changes and competitiveness, new skills and competences are required every day to operate in a diffuse and complex society. Scientific Initiation Programs are an excellent way to promote and teach scientific skills that will enable you to acquire these new skills. This work aims to present the evolution of the Scientific Initiation activity carried out at the Federal University of Amazonas in the period from 2008 to 2018, making a comparison between the actions carried out at Campus Manaus and those developed in other units of the State. Bibliographic and documentary sources were used to verify this evolution in the period. The results show an increase of approximately 257% in the submission of processes in the UFAM CI, consisting mostly of the areas of Exact and Earth Sciences (24% of submissions) and Health (18% of submissions). Over the period, a total of 5,790 scholarships were offered for Scientific Initiation in the capital and 1,637 scholarships in the interior, with CNPq being the largest funding agency and FAPEAM in this one. This theme still needs further studies, mainly with regard to data from UFAM itself.

Killing the Priest-King: Addressing Egalitarianism in the Indus Civilization

The cities of the Indus civilization were expansive and planned with large-scale architecture and sophisticated Bronze Age technologies. Despite these hallmarks of social complexity, the Indus lacks clear evidence for elaborate tombs, individual-aggrandizing monuments, large temples, and palaces. Its first excavators suggested that the Indus civilization was far more egalitarian than other early complex societies, and after nearly a century of investigation, clear evidence for a ruling class of managerial elites has yet to materialize. The conspicuous lack of political and economic inequality noted by Mohenjo-daro’s initial excavators was basically correct. This is not because the Indus civilization was not a complex society, rather, it is because there are common assumptions about distributions of wealth, hierarchies of power, specialization, and urbanism in the past that are simply incorrect. The Indus civilization reveals that a ruling class is not a prerequisite for social complexity.