Search

The article focuses on the factors that should be considered when making and responding to objections during trials. It states that objections before trials or Motions in Limine should be made to determine whether a judge will allow the adversary to offer certain evidence. It says that objections during trials must be directed to the judge promptly to prevent witnesses from giving wrong information. Meanwhile, responding to objections must be made with the judge permission.

Chapter fifteen of the book "Regulation & Public Interests: The Possibility of Good Regulatory Government," by Steven P. Croley is presented. It explores the possible objections to the critical assessment of public choice theory. It also notes that the objection reveals pessimism to the public choice theory and expand this theory to accommodate contrary evidence.

This article focuses on an objection raised against the discussion of religion and science, in the book "The Elementary Forms of Religious Life," by Emile Durkheim. Durkheim's emphasis on religion as a form of action as well as thought has two important ideas. The first was the ritual theory of myth, inspired by sociologist Robertson Smith and later applied to the study of classical antiquity by the Cambridge Ritualists. The second, which Durkheim owed to sociologist William James, was that religious beliefs are not illusory, but rather rest upon concrete experiences like those of the sciences. But Durkheim then encountered an objection. The objection was that if religion is the effect of real, social causes, does it reflect these causes in such an idealized form? Durkheim took this objection seriously, and his answer was decisive for his sociology of religion. Briefly, when the cult gathers, it arouses a state of collective effervescence that alters the conditions of psychic life, arousing stronger sensations and more active passions.

This article focuses on the writer Lucien Lévy-Bruhl's objections made regarding the book "Les Formes Elementaries." The authors' say that it seems to them that Lévy-Bruhl's interest in and sympathy for British authors was reciprocated through his objections. If his Lévy-Bruhl's anthropological ideas are very generally presented in a negative and unfavorable light, this is even truer in France than in Britain. To give only one recent example of the negative reception accorded Lévy-Bruhl in France, one needs only to recall the last three books by Raymond Boudon which makes Lévy-Bruhl a positive whipping boy in a recurring comparison between the theories of magic attributed to Lévy-Bruhl and sociologist, Emile Durkheim respectively. In the face of such analysis, which patently distort the spirit and letter of Lévy-Bruhl's writings but, belong to a long tradition, it is easier in Britain than in France to find authors who have presented Lévy-Bruhl's theses or themes in a positive light.