By Shaunnagh Dorsett, Ian Hunter
With the exhaustion of postcolonial reports, and following the ancient flip in reports of eu imperialism, the time is ripe for a extra sharply old attention of the function of eu felony concept in procedures of colonial governance. instead of recycling common theories of the ideological position of legislations in eu colonization, the contributions to this quantity specialise in the old interplay among legislation and politics in British colonial contexts on the way to make clear how eu felony doctrines and associations have been really transmitted, negotiated and transformed within the concrete conditions of frontier polities.
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Extra info for Law and Politics in British Colonial Thought: Transpositions of Empire (Palgrave Studies in Cultural and Intellectual History)
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As has been argued by Koskenniemi in Martti Koskenniemi, “The Advantage of Treaties: International Law in the Enlightenment,” Edinburgh Law Review, 13 (2009), 27–67. 19. –19. Jahrhundert), ed. Diethelm Klippel and Elisabeth Müller-Luckner (Munich: Oldenbourg, 2006), pp. 1–18; Tierney, The Idea of Natural Rights, pp. 43–77. 20. For Protestant scholastic natural law, see Hans-Peter Schneider, “Christliches Naturrecht,” in Die Philosophie des 17. Jahrhunderts, Band 4, ed. Holzhey and Schmidt-Biggemann, pp.
Chitty in Emer de Vattel, The Law of Nations, or Principles of the Law of Nature, Applied to the Conduct and Affairs of Nations and Sovereigns, ed. J. Chitty (London, 1834), pp. 1–2, fns. 10–11, pp. 166ff, fn. 107. Hickford, “Decidedly the Most Interesting Savages,” pp. 123–33. , pp. 151–55. , pp. 160–65. , p. 152. A. Pocock, “Law, Sovereignty and History in a Divided Culture: The Case of New Zealand and the Treaty of Waitangi,” in The Discovery of Islands, pp. 226–55. For a parallel argument from the Māori perspective, see Te Maire Tau, “Matauranga Māori as an Epistemology,” in Histories, Power and Loss, ed.
The philosophico-historical account is provided, among other places, in “Idea for a Universal History from a Cosmopolitan Viewpoint” (1784). Kant also plays an important role in the history of distributive justice in at least two ways, although he is not a theorist of social justice per se. First, he offers a powerful philosophical defense of the equal worth of all human beings. This is a crucial premise required for linking equality with distribution. Respect for the rights of others means all of us will have duties to ensure each can exercise their freedom (compatible with the freedom of others).