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In this article, I will examine the functions of oaths in narratives of encounter, confrontation and polemic between religious communities in late antiquity, especially Jews and Christians. Through an analysis of these narratives, I hope to show that oaths had several functions: specific oath formulae were strongly associated with specific religious identities, and as such could be used to highlight distance between religious groups. However, oaths could be used to demonstrate the permeability of religious boundaries, or even be deployed cunningly to conceal one's identity or subvert expectations of its performance. [ABSTRACT FROM AUTHOR]

This study investigates 'acts of citizenship' and forms of belonging among Jews within the medieval Holy Roman Empire. Positing that citizenship was not just a matter of official status, it looks at 'acts of citizenship', such as oath-taking and sealing practices, showing how these were integral elements in the relationship between an individual and the town in which they lived. I argue that both oath-taking and sealing practices, with their performative elements, are therefore valuable indicators of Jewish belonging in urban settings. Through this investigation, a deeper understanding of the multifaceted and ever-changing roles that Jews had and were able to obtain in the medieval Holy Roman Empire can be gained and, ultimately, also applied to other social groups. [ABSTRACT FROM AUTHOR]

This article offers a fresh interpretation of Job 28 suggesting that it reflects the devout manifestation of the conventional concept of wisdom endorsed by Job’s friends. Articulated by Job, this serves as a rhetorical device in his counterargument to traditional wisdom and his challenge of God himself. The article further demonstrates that the “wisdom poem” is not an independent text but rather serves a distinct function in the rhetorical strategy of Job 27–31, which comprises Job’s final, emphatic rebuttal of his friends’ charges, framed as an oath of innocence. [ABSTRACT FROM AUTHOR]

Copyright of Majalat Monazaat Al-Aamal is the property of Majalat Monazaat Al-Aamal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Alauddin Law Development Journal is the property of Alauddin Law Development Journal (ALDEV) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper discusses the issue of Peter the Apostle’s authority as it emerges from the acts of the first millennium councils. Peter is portrayed as an authority on doctrine and morality, a model for dealing with wrongdoing, and a promoter of a pastoral ministry based on religious freedom. The emperors regarded him as a model of the defender of the faith; the popes perceived him as a doctrinal and, on occasion, jurisdictional authority; and the conciliar debate participants looked at Peter as an example of how to deal with wicked oaths. The reference to Peter’s authority is determined by the function held and the circumstances. [ABSTRACT FROM AUTHOR]

Islamic jurisprudence principles play a crucial role in Islamic law, with many scholars, including Ibn al-Malqan, meticulously attending to them, organizing and eloquently articulating them. However, Ibn al-Malqan did not address all principles explicitly. Here, I highlight some. Among the major ones, I mention "Matters are judged by their intents," along with its subprinciples. Ibn al-Malqan only discussed one, "Certainty is not removed by doubt." I also cover "Custom is authoritative," including rules on when to abandon or apply custom, and "No harm shall be inflicted or reciprocated," emphasizing harm avoidance, exemplified by "Harm is to be removed." Ibn al-Malqan's references on this principle are included. The research relied on the inductive, analytical, and descriptive method. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Foreign Policy Journal (CFPJ) is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

People feel committed to other individuals, groups, organizations, or moral norms in many contexts of everyday life. Such social commitment can lead to positive outcomes, such as increased job satisfaction or relationship longevity; yet, there can also be detrimental effects to feeling committed. Recent high-profile cases of fraud or corruption in companies like Enron or Volkswagen are likely influenced by strong commitment to the organization or coworkers. Although social commitment might increase dishonest behavior, there is little systematic knowledge about when and how this may occur. In the present project, we reviewed 20,988 articles, focusing on studies that experimentally manipulated social commitment and measured dishonest behavior. We retained 445 effect sizes from 121 articles featuring a total of 91,683 participants across 33 countries. We found no evidence that social commitment increases or reduces dishonest behavior in general. Nonetheless, we did find evidence that the effect strongly depends on the target of the commitment. Feeling committed to other individuals or groups reduces honest behavior (g = −0.17 [−0.24, −0.11]), whereas feeling committed to honesty norms through honesty oaths or pledges increases honest behavior (g = 0.27 [0.19, 0.36]). The analysis identified several moderating variables and detected some degree of publication bias across effects. Our findings highlight the diverging effects of different forms of social commitment on dishonest behavior and suggest a combination of the different forms of commitment could be a possible means to combat corruption and dishonest behavior in the organizational context. Public Significance Statement: This meta-analysis reveals that social commitment can impact dishonest behavior in various ways. Feeling committed or interacting with other individuals showed an increase in dishonesty, whereas committing to an honesty norm (by signing an honesty oath, for example) showed an increase in honesty. These effects were small and subject to different situational moderations. We propose that a combination of both types of commitment, commitment to loyalty and commitment to honesty norms, might be important in achieving good teamwork while at the same time reducing dishonest behavior. [ABSTRACT FROM AUTHOR]

Dispute is a natural consequence of human interactions and dispute resolution mechanisms are critical to the peace and harmonious coexistence of every society. In pre-colonial times when there were no Western-styled public courts in many African societies, customary arbitration was an integral part of the dispute resolution mechanisms, and it is argued that it has remained even so today. In Nigeria, customary arbitration remains relevant and has received judicial approval by the Supreme Court in a plethora of cases. This article discusses recent judicial developments on customary arbitration focusing on a recent judgment of the Nigerian Supreme Court – Umeadi v. Chibunze and its implications on customary arbitration in the highly plural Nigerian legal system. Umeadi v. Chibunze recognised the validity of traditional oath-taking as a feature of customary arbitration for parties who rely on it. This article argues that customary arbitration remains one of the most common indigenous dispute resolution mechanisms in Nigeria. This article seeks to interrogate the practice of customary arbitration in Nigeria, ascertain the conditions for its validity and evaluate the utility of traditional oath-taking as a constituent process or feature of customary arbitration in Nigeria. This article will also suggest some reforms to improve the utility of customary arbitration in Nigeria. [ABSTRACT FROM AUTHOR]

This article examines the identity (re)work undertaken by junior doctors during the junior doctors' contract dispute of 2015–16 in the National Health Service (NHS). A qualitative, longitudinal approach was used, consisting of 31 interviews with 18 junior doctors across two time periods. Findings show that the junior doctors' strike represented a major threat to their professional identities, and that the strike action instigated significant identity (re)work for the doctors. Furthermore, findings reveal three overlapping 'identity threat alleviation' strategies that were constructed by striking doctors: reluctant acceptance of their weak bargaining power due to their professional identities; a subsequent reattachment to their normative professional values; and a focus on their future careers. This study examines the effects of a 'white collar' industrial dispute through the lens of professional identity, showing how medics employ identity (re)work as a resource to help them cope with perceived assaults on their professional identity. [ABSTRACT FROM AUTHOR]

Oaths of fidelity, homage and fealty were ubiquitous in late medieval England. Variously given by tenants, officeholders and retainers, such oaths represented a promise of loyalty and goodwill towards a lord. Individuals might make many such professions, perhaps as a tenant of one lord, an officer of another or a hired retainer of yet a third. Such multiple loyalties can be difficult to recover, especially as many oaths would have been given verbally and left little documentary evidence. The nature of such social relations has been seen as vital to our understanding of the emergence of 'bastard feudalism' and attempts to understand the texture of late medieval politics. This article explores these issues through the unusual situation that arose in medieval Durham whereby the incoming officials of the bishops of Durham swore oaths of fidelity to the monks of Durham priory, an entirely separate landowner. Who were these individuals, what were they promising and why were the incoming officers of one lord swearing fidelity to another? This local arrangement likely arose to avoid conflict between the two major landowners in the region and demonstrates the ways that oaths and the resultant ties they created could aid in the social stability of late medieval England. [ABSTRACT FROM AUTHOR]

Local elected officials are essential actors in public administration, but the office of public dignity comes with several duties and responsibilities that must be placed at the top of the decision-makers agenda in order to provide the community with good administration. Knowing them requires understanding the entire public administration system at the local level, the principles that govern it, the relations with other public authorities and citizens, as well as the powers exercised. The legal norms provide that mayors and local councilors function as authorities of the local public administration and resolve public affairs in communes, cities, and municipalities, while the County Council is constituted at the county level, having the role of coordinating the activity of the administrative-territorial unit within the county area. The legislation in the field provides unsatisfactory requirements for a candidate to obtain the status of local elected official and general regulations regarding the conditions for exercising the acquired mandates. The local elected official must be aware of the importance of the position held, and the following must emerge from the mandate: responsibility, efficient and effective representation, forward-looking social vision, and prioritization of the common good. Any elective community wants representatives at the level of public authority, connoisseurs and activists of collective needs, who faithfully serve the public interest at the expense of their own interest. However, it is well known that in exercising their powers, public authorities usually have a certain freedom of decision, a possibility of appreciation or, in other words, what is called discretionary power. Precisely for this reason, the numerical limitation of the mandates of local elected officials can lead to a strengthening of local administrative institutions, increasing their credibility and, above all, their efficiency. By limiting mandates, the aim is also to depoliticize the institutions subordinated to town halls and county councils. But as every cause has a resulting effect, and the effect in turn becomes the cause of another effect, so there is an essential relation between responsibility and liability. Thus, depending on the committed deed, the local elected officials are liable, as the case may be, administratively, civilly, or criminally, according to the law. These actors who hold key positions in local public administration and provide public services at the level of administrative-territorial units must know very well the commitment taken when taking the oath that gives legitimacy to the mandate and not be blinded by the prerogatives of public power. related to the function of public dignity. [ABSTRACT FROM AUTHOR]

Copyright of Revue Francaise d'Etudes Americaines is the property of Editions Belin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Many scholars and judges attempt to harmonize legal practices of contracting with the social practice of promising in ordinary life. This article explores an alternative genealogy of contract in traditional social practices that track many of contract's core norms: taking vows and oaths. Without denying that promissory morality infiltrates modern contract, contract-as-vow-or-oath can expose by way of a supplementary account why some contract rules work as they do and can take some pressure off of a more unitary promissory theory in justifying, explicating, and reforming contract law. [ABSTRACT FROM AUTHOR]

Swearing a naturalisation oath, such as the US oath of allegiance, is the culminating step of naturalised citizenship and a moment that exposes tensions between linguistic theory and the law. Drawing on speech act theory, discourse analysis, and ethnography, this article exposes these tensions by deconstructing the language and history of the US naturalisation oath, its role in naturalisation ceremonies, and the ways it is taught in citizenship classes. This article describes the exclusionary history of the US oath and its role as a present‐day enforcer of English hegemony. We then analyse how the authoritative discourse of the naturalisation oath signals its historical significance, while also imbuing it with a level of lexical and syntactic complexity that can hamper comprehension. Throughout, we notice that policies and practitioners carry different understandings of when the exact transitory moment occurs from non‐citizen to citizen, which could be seen as undermining the illocutionary act of promising the oath. We end by offering recommendations for educators to integrate a discussion of the naturalisation oath into their citizenship class curriculum. [ABSTRACT FROM AUTHOR]

Section 3 of the Fourteenth Amendment provides in part that anyone who takes an oath as an officer of the United States to support its Constitution but engages in insurrection may not hold any civil or military office under it until Congress removes the disability by a two-thirds vote of each House. The insurrection of January 6, 2021, and the coming presidential election raise two pressing constitutional questions. For purposes of Section 3, is the President an officer of the United States, and is the Presidency an office under the United States? This Article makes the case that the President is an officer of, and holds an office under, the United States for those purposes. It contributes to the debate over the provision's reach by setting out the broad case for Section 3's application to Presidents and the Presidency, utilizing text, purpose, legislative history, canons of construction, ordinary usage, and contemporaneous judicial and executive interpretations. The Article demonstrates public understandings before and after ratification that Section 3 bars eligibility to the Presidency, both in general and for the most important disqualified rebel—Jefferson Davis. It catalogues descriptions of Presidents as officers of the United States from Washington in 1794 to Jefferson, Jackson, Van Buren, Harrison, Polk, Taylor, Fillmore, Buchanan, Lincoln, Johnson, Grant, and Garfield, many of which occurred in the context of the President's election, constitutional position, and role in preventing domestic violence, preserving the Union, and enforcing the law during Reconstruction. Finally, it ties related Reconstruction statutes, legislative history, and contemporaneous judicial and executive interpretations into the broad case that Section 3 bars faithless Presidents from again taking the oath to "preserve, protect and defend the Constitution of the United States" until Congress permits. [ABSTRACT FROM AUTHOR]

Aeschylus's Oresteia has typically been read as a narrative depicting the triumph of a law-bound democratic civic order over an unruly system of private vengeance. Feminist readers of the tragedy have shown that this triumph is simultaneously that of patriarchy over matriarchy. This article deepens existing feminist interpretations of the tragedy by centering the mythical Furies' relationship to the practice of swearing and keeping oaths in ancient Greece. I examine the oath as a rhetorical practice by which Athenian women seek inclusion into patriarchal scripts of credibility and authority. Exploring the tragedy's depiction of oaths alongside its treatments of justice and gender, I excavate the Furies' attempts at having a matricide register as a political, rather than a private, injustice. Women's claims to justice in the tragedy fail to be heard politically, I argue, in parallel with the tragedy's progressive delegitimization of oaths unbound from the juridical sphere. I show how oaths have two important political functions. First, they reveal the presence or absence of relations of trust such that these relations may become objects of contention. Second, they make gendered injustices like matricide legible as political betrayals that have both personal and public dimensions. Attending to these functions of the oath in the Oresteia , I suggest, enables readers to detect seeds of resistance in the Furies, whose recovered political voice sheds light upon the discursive conditions in which women are heard as authoritative and credible speakers, or not, in contemporary democratic societies. [ABSTRACT FROM AUTHOR]

Summary: In 1996, Roger Tomlin published a document from ancient London (RIB II 2443.19), which contains a professional Latin legal text. It mentions a purchase transaction, but it is not a deed of sale. The expressions used (cum ventum esset, in rem praesentem, se emisse dicetur, testatus est se) rather indicate an extrajudicial, pre-trial context. The interpretation proposed here builds on the results of recent research in Roman law of procedure. Several indications suggest that the tabula records a preparatory act for future trial between the protagonists: Bellicus (the pursuer) bindingly declares that he is ready to take an extrajudicial oath concerning a contract of sale with his opponent, about this he can produce no other evidence. [ABSTRACT FROM AUTHOR]

Copyright of Prudentia Iuris is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Anuario de Historia Regional y de las Fronteras is the property of Universidad Industrial de Santander and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the second half of the 11th century, the Roman Curia understood that the symbolic ratification of Norman power necessarily had to pass through official ceremonies and ritual actions. These are anthropological and symbolic aspects inherent in the process of mutual recognition between religious and secular power. There were three main legal forms used for the political legitimation of the Normans: the feudal census, the "loyal" oath and the religious investiture. It is a conflictual relationship between "Regnum" and "Sacerdotium", based on the unstable balance between the pontifical religious power and the transfer of the papal potestas into the hands of the Altavilla family. [ABSTRACT FROM AUTHOR]

This study attempts to investigate Jordanian oaths from a sociocultural and translational perspective. The study shows that Jordanian oaths are insufficiently explored from such a perspective. The paper uncovers that Jordanian oaths have many formulas and are taken in many social and cultural aspects such as religion, body parts, honor, headdress, curse, and Arabic coffee, among many other things. In order to conduct the study, examples resembling these different aspects of oaths are suggested, and some social and cultural details are given before the examples. To make the Jordanian oaths clear, each oath example is contextualized in a social and cultural setting and then followed by a literal translation. Finally, the examples are analyzed and discussed, translationally, socially, and culturally in order to give a ground evidence that Jordanian oaths are difficult to translate from Arabic into English. [ABSTRACT FROM AUTHOR]

Islamic jurisprudence has given much attention to family law and marital issues. One of fiqhī matter related to family life is "Ilā". When a person swears an oath to abstain from marital relations or imposes a significant penalty upon himself about his wife it is called Ilā. In this research article Ilā has been discussed and addressed. In the pre-Islamic era, a practice known as "Ilā" was prevalent, where a man would make an oath to abstain from marital relations with his wife and leave her in a state of suspension. During this period, he wouldn't treat her as a wife but also wouldn't divorce her to set her free, allowing her to go wherever she pleased. Islam introduced a significant modification to this pre-Islamic tradition. It mandated that in such cases, the husband must revoke his oath within four months, otherwise his wife would be granted an irrevocable divorce. If the husband revoked his oath, he would be required to fulfill an expiation, which could be feeding ten needy individuals, clothing them, or emancipating a slave. If he couldn't do any of these, he had to have fast for three days. [ABSTRACT FROM AUTHOR]

The theological argumentation and exhortation for endurance in Heb 6:13–20 involves a notion of divine simplicity in which God's being is God's own perfections. In Heb 6:13–20 the Lord's self-oath from Gen 22:16 means that God is God's own faithfulness, swearing an oath "by himself," having "none greater by whom to swear" in order to guarantee an "unchangeable" promise to Abraham that has been eschatologically realized in the heavenly priesthood of the risen Messiah. The first part of this article sketches conversations past and present on the doctrine of divine simplicity, from historically influential traditions to recent proposals to retrieve, revise, or abandon simplicity. The second part develops a theological interpretation of Heb 6:13–20, comparing its reading of the Akedah with Philo of Alexandria's On Allegorical Interpretation of Genesis 3.203–208. The third part indicates how a doctrine of simplicity informed by theological interpretation of Heb 6:13–20 contributes constructive resources for Christian hope. [ABSTRACT FROM AUTHOR]

Copyright of Marmara University Journal of Turkology / Marmara Türkiyat Araştırmaları Dergisi is the property of Marmara University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Oath-taking during Roman Antiquity constitutes a telling example of how words and material matter interplay and relate to one another. Ancient Latin literature provides a myriad of representations of oaths sworn, both fictive and supposedly historical, which allude to contemporary notions of materiality. In this study, a selection of personal oaths (oaths sworn between individuals, as opposed to large-scale official ones) from Roman literature are explored in terms of materiality and agency. The chosen oath examples are all phrased using a ‘material language’ and their oath formulae include what is here termed as objectifying wordings, that is the reference to abstract things through material matter. The present article aims to demonstrate that Roman authors sometimes chose to (have their characters) swear by material matter – instead of something abstract and intangible – in order to better express what is actually sworn by or what is actually put up as deposit in the portrayed oath: in other words, how they could utilize contemporary notions of materiality as literary tools for the formulation of personal oaths.

We study the effect of executives' pledges of integrity on firms' financial reporting outcomes by exploiting a 2016 regulation that requires holders of Dutch professional accounting degrees to pledge an integrity oath. We identify chief executive officers (CEOs) and chief financial officers (CFOs) required to take the integrity oath and find that firms reduce income-increasing discretionary accruals after executives took the oath. These firms also reduce discretionary expenditures, indicating that oath-taking executives reduce overall earnings management and do not merely substitute accruals-based with real-activities earnings management. These effects are concentrated in firms where the CFO took the oath. Overall, our results indicate that integrity oaths for executives improve firms' financial reporting quality. Data Availability: Data are available from the public sources cited in the text. JEL Classifications: M40; M41. [ABSTRACT FROM AUTHOR]

The article focuses on Abbas Khider's novel "Ohrfeige" as a critical response to the global refugee crisis, emphasizing the challenges faced by refugees within the German asylum system and the limitations of empathy in addressing their plight. It explores the narrative's portrayal of the struggles for identity and survival amidst dehumanizing bureaucratic constraints.

Many previous interpretations of Job 31:5–6; Ps 44:21–22; and Josh 22:23 have mistaken these texts as simple conditionals or as fully-articulated oaths. These earlier readings misconstrue verbs of adjudicatory procedure as punishments serving as self-curses in oaths. Context and semantic content favor identifying truncated oaths of innocence followed by separate adjudicatory challenges to God. [ABSTRACT FROM AUTHOR]

This study examined assessment of the role of police community relations in crime prevention in federal capital territory, 2009-2020. Community and police relationship stand as a paradigm shift that seeks to focus on constructive engagement with people who are the end users of the police service and re - negotiate the contract between the people and the police thereby making the community co - producers of justice and a quality police service. The research is an assessment of police community relations in crime prevention in the FCT. The spate of insecurity in the FCT is really alarming. The study reviewed relevant theoretical framework and Empirical Review. Descriptive research design will be adopted in this study, the population of study are 2,271 staff. To determine the sample size, Taro Yamane formula was adopted and questionnaire were administered to respondents across all staff of Force Headquarters in Abuja, FCT Police Command. Non-probability sampling technique was used in this study and therefore, simple percentages were used in allocating questionnaire to the sampling units to reflect their population weights. Primary and secondary sources of data were used in this study. The rationale for this is to ensure that adequate data is generated for the study. Quantitative and qualitative methods of data analysis were adopted in this study. Quantitative analysis was done using descriptive and correlation analysis. Chi-square analysis is adequate for test of hypotheses because it is appropriate for the test of heterogeneous populations. Simple correlation coefficient is adequate to test hypothesis 1 because it establishes association between two variables. Proportional stratified random sampling is adequate because the sampling units are heterogeneous in character. Therefore, the role of police community relation in crime prevention in Federal Capital Territory cannot be overemphasized. In hypothesis one which is that: there is no significant relationship between police and community in crime prevention in the FCT, the respondents are of the view there is no relationship between the community and police in the FCT. Majority of the responded are optimistic that if the police continues to relate and keep boosting the confidence of the community, the will continuously get the assistance of the community in crime prevention. The Nigeria police are granted enormous powers by law and the constitution to take preventive measures against the commission of all crimes in Nigeria. In this sense, the law allows them to use such reasonable force as may be necessary for the prevention of crimes. In the exercise of this authority, they have in various ways malevolently violated the rights of members of the public with impunity. This practice has earned the Nigeria police different derogatory names, hatred and constant collision with the members of the public to whom they sworn an oath to protect. Government should direct effort at dealing with the cause of crime, that is, correction of the conditions that make crime a valuable alternative to law abiding behaviour. Government should also ensure jobs are made available for the teeming population of school leavers of all categories to forestall the probability of some of these joining criminal gangs. [ABSTRACT FROM AUTHOR]

News that Moses @Hayim Luzzatto (ca. 1707–ca. 1746) was the recipient of heavenly revelations touched off a controversy that engulfed European rabbinic networks for several years. Led by Moses Hagiz, Jewish religious leaders far and wide condemned Luzzatto and his mystical messianic group as heretical. However, the Luzzatto controversy was far more complicated than merely a case of the rabbinic establishment suppressing a heretical thinker. Responses varied in enthusiasm, denunciation, and ambivalence, reflecting a rabbinic culture impacted by age, ethnicity, family, geography, ideology, and social networks. Opinions and alliances shifted, criticism levied at Luzzatto and his group in Padua proved idiosyncratic, and Luzzatto began and ended his short but prodigious career as a celebrated rabbinic author. The broad spectrum of responses to Luzzatto indicates a need to reassess notions of the rabbinate, heresy, and spiritual leadership and consider the interplay between local and pan-Jewish identities. This essay discusses how intercommunal relationships and rabbinic autonomy played a role in the developments, and how variegated responses to the controversy revealed a wide range of social and religious emphases in early modern Jewish culture. [ABSTRACT FROM AUTHOR]

The article focuses on the prohibition of usury in Judaism, Christianity, and Islam, examining the similarities and differences in how each religion defines, examines, and punishes usury. Topics discussed include the Torah's prohibition of usury among Jews, the interpretation of usury in Judaism, and Islamic perspectives on riba (usury) with an emphasis on the consequences in the hereafter.

How and why are public officials today obliged to follow the Constitution? Article VI gives us a crystal-clear answer: They are bound "by oath or affirmation, to support this Constitution." But what is "this Constitution"? American constitutional culture today describes its Constitution in ways that presuppose that the Article VI oath binds officeholders to an external, objective, common object: the same commitment for all oath-takers today, and the same commitment today as in the past. Justices on the Supreme Court took their constitutional oaths at different times, spread out over 31 years from 1991 to 2022, but they claim to fulfill those nine oaths by speaking collectively of "the Constitution." Americans regularly describe their Constitution as the oldest, still-operational, written national Constitution in the world. These sorts of contingent practices could, of course, change. But until they do, we should understand oath-takers to be swearing to obey the same entity which has been operative since the eighteenth century. If we have a living Constitution today, it must have been living from the very start. Change in constitutional requirements may be justified only if rooted in the rules for constitutional change operative at the Founding. [ABSTRACT FROM AUTHOR]

The article describes the project presented by Ignacio de Castera for the regal oath festivities to Carlos IV in Mexico City. The project included the manufacturing of platforms with portraits and emblems of the new monarch, as well as the construction of triumphal arches, statues, and an allegorical carriage. Castera proposed unifying different ceremonies and celebrating the festivities during the month of November to save expenses. His project integrated ritual, artistic, and economic aspects, and sought to perpetuate the memory of the sovereign. [Extracted from the article]

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This paper points out the legal vulnerability to which doctors and other health agents are exposed as a result of the approval of the Spanish Organic Law 3/2021, of March 24, regulating euthanasia. The first part offers a comparative study of the various deontological oaths for physicians in ancient times and in the present. The essential principles of medical activity and the doctor-patient relationship are deduced from them, as well as the intrinsic relationship between medical work and the ethics of care; in the second part, the articles of the new law that seem to harm doctors and/or the exercise of their activity are analysed and counter-argued. The third part concludes with a reflection on the necessary measures that should guarantee the protection of the fundamental rights of health agents and their professional activity in accordance with the current legislation. [ABSTRACT FROM AUTHOR]

Copyright of Philologist / Filolog: Journal of Language, Literary & Cultural Studies is the property of University of Banja Luka, Faculty of Philology / Univerzitet u Banjoj Luci, Filoloski Fakultet and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Komunikaty Mazursko-Warminskie is the property of Komunikaty Mazursko-Warminskie and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)