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Model answer to the incoherrency of the development of feminist legal theory
Model answer to the incoherrency of the development of feminist legal theory
Female jurisprudence
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Can Legal Theory Assist in Our Understanding of Law?
By convention, ‘the law’ generally refers to a system of rules that are usually enforced through a set of institutions for social control. Nonetheless, a more precise definition of the law has largely eluded legal theorists, who have attempted to advance their own individual fixed concepts of law. However, law is a dynamic and diverse system that encompasses too many socio-political phenomena for one universal definition. Even if a theory is able to achieve a uniform conceptualization of law, its conceptual clarity satisfies itself and little else – it still fails as an optimal, comprehensive understanding of what law actually is and how it actually operates.
As such, this essay argues that the true value of individual theories is in assisting our understanding of law in limited scopes. A legal theory can assist in our practical understanding of the law as long as we are able to identify the scope and precise role each theory plays, through an overt recognition of its limitations, and apply it accordingly.
This essay further proposes that a theory of law that is ‘pure’ and not conflated with external concepts will better assist us in our practical understanding of the law. Theories like Critical Legal Studies (CLS) conflate the question of law with concepts like politics, rendering them ultimately ineffective in aiding our understanding of the law. In contrast, Dworkin, Hart and Austin’s concepts of law are more willing to examine law without conflating it with external concepts, and provide analytical frameworks that can enlighten our practical understanding of the law.
CLS
Traditionally, CLS stands for the idea that ‘all law is politics’ – and thus, the law is n...
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...d a greater voice in the legal system. This is especially pertinent in the Asian context, where feminist perspectives remain on the periphery of legal inquiry as patriarchal and hierarchical structures have not facilitated an adequate appreciation of feminist perspectives in law and society.
Conclusion:
This essay has demonstrated that theories of law can indeed assist us in our understanding of the law. What is important to note is that these theories are only approximations of the law, however close they may be, and that they may ultimately differ from practical experience. After all, “Theory is built on ignorance” (Halpin, Law, theory and practice: conflicting perspectives?, 2000). As such, when practical experience proves otherwise, one needs to know when to let go of legal theory and return to relying on the knowledge derived from practical experience.
The focus of this essay is to examine the extent to which Dworkin provides a convincing alternative to positivism. The central claim of legal positivism states that "in any legal system, whether a given norm is legally valid, and hence whether it forms part of the law of that system, depends on its sources, not its merits". Dworkin completely rejects the positivist approach because he believes that "no combination of source-based rules, no matter how broadly construed or how carefully crafted can ground a theory of law". Dworkin is evidently making a big move away from positivism. The first part of this essay will explore how Dworkin 's rejection of positivism has led him to formulate an alternative theory of law. The final part of the essay will analyse how Dworkin has failed in getting an
In the beginning of the book, Gilgamesh appears to be selfish. Gilgamesh’s “arrogance has no bounds by day or night” (62). Even though he is created by the Gods to be perfect, he misuses his powers and gifts for his own earthly pleasure. He has sexual intercourse with all the virgins of his city even if they are already engaged. Through all Gilgamesh’s imperfections and faults, he learns to change his amoral personality. The friendship of Enkidu helped to change his ways, for only Enkidu, who “is the strongest of wild creatures,” (66) is a match for Gilgamesh. Through this companionship with Enkidu, Gilgamesh starts to realize his incapabilities and need for his friend. When they fight Humbaba, they both give moral support to each other when the other is scared. Another event that changes Gilgamesh’s character is the death of Enkidu. When Enkidu dies, Gilgamesh goes through the suffering of losing a loved one. Gilgamesh experiences a pain, which no worldly pleasure can ease. By this experience Gilgamesh starts to understand his vulnerability toward death and pain. Losing his best friend causes Gilgamesh to be melancholic. At this point Gilgamesh is humbled by the fact that even he could not escape the wrath of death. Gilgamesh goes from this arrogant king to a lonely grieving person with fear of death in his heart.
As seen after Enkidu tells him of his dream. He calls the place he visited, Irkalla, “... The house from which none who enter ever returns, down the road from which there is no coming back…” He also spoke of a unworldly fiend that was half man-half bird and had a somber vampires face. He said the man bird turned his arms into wings and took him to Irkalla, where he saw people there who were kings,who ruled the earth “realm”, and priest thought to be holy, all were servants now in the darnkess.So after listening to Enkidus dream Gilgamesh says, “... We must treasure the dreamwhatever the terror;for the dream shown that misery comes even to the healthiest man, the end of life is sorrow…” This why Gilgamesh had so much paranoia and grief, because of the horrible fate he knew was awaiting, like when he proclaimed he felt he could not escape death, that it was everywhere, even on the very ground he walk on. Which is the cause of Gilgamesh's quest of the 12 leagues of darkness in which he seeks answers from the only immortal man, Utnapishtim. When he finally gets the secret of immortality and loses it, it’s okay because he subconsciously intakes Utnapishtim’s advice about immortal
Law has no existence for itself; rather its essence lies, from a certain perspective, in the very life of men.
Culver, Keith Charles. Readings in the philosophy of law. 1999. Reprint. Peterborough, Ont.: Broadview Press, 2008. Print.
He exudes pride in a manner only rivaled by Enkidu, his best friend. Gilgamesh and Enkidu relish in their brotherhood through fighting Humbaba and the Golden Bull. Their shared life is not permanent however. After they defeated the Golden Bull, the gods look down upon Enkidu and Gilgamesh, in which they decide one of them needs to die. As the book carries on, Enkidu is struck with a deathly illness and inevitably passes on. This changes Gilgamesh’s mindset towards death. In Mitchell’s translation, it reads,“If my grief is violent enough, perhaps he will come back to life again.’ For six days and seven nights I mourned him until a maggot fell out of his nose. Then, I was frightened, I was terrified by death” (Mitchell 167). Gilgamesh, who before was enthralled with the idea of dying a hero, suddenly became terrified of death. This growth, albeit not positive growth, was a direct result of the prior circumstances. The heroes’ shared hubris angered the gods who struck Enkidu down, causing Gilgamesh to lose his best friends. This loss causes gilgamesh to grow by fearing
Gilgamesh is known for his strong friendship with Enkidu. When Enkidu passed, it was as if his entire world fell apart because now he too was looking mortality in the face and he was scared. “How can I rest, how can I be at peace? What my brother is that shall I be when I’m dead.” It was hard to confront the future of his own demise without Enkidu, but when Gilgamesh conquered that inner fear it made him stronger. Much like a flower bud trying to bloom it must too encounter the harsh elements of nature but when it survives it will be stronger than
The death of his friend Enkidu plays a big role in this transformation. Gilgamesh goes from independent to having companionship, which he had never had, back to being alone again. This grief would incite in him the fear of his own mortality and drive him to press forward for the answer to immortal life. Pressing forward on this journey would prove to be a daunting task for Gilgamesh. The struggle of losing his friend and the difficult terrain brings him to a low that he had never experienced before. This would become apparent even to the tavern keeper as she tells him of the, “woe in his vitals” that he possesses. The response from the King of Uruk puts things in perspective as he states, “I could find no
In every society around the world, the law is affecting everyone since it shapes the behavior and sense of right and wrong for every citizen in society. Laws are meant to control a society’s behavior by outlining the accepted forms of conduct. The law is designed as a neutral aspect existent to solve society’s problems, a system specially designed to provide people with peace and order. The legal system runs more efficiently when people understand the laws they are intended to follow along with their legal rights and responsibilities.
Enkidu’s death evokes a disturbing thought in Gilgamesh. He finally realizes that he is mortal. He then goes about trying to find the key to immortality. Gilgamesh first seeks out Utnapishtim, the only human to gain immortality. When Gilgamesh cannot pass the test of staying awake for seven days, Utnapishtim then gives him the plant "Old Men Are Young Again." Despite this second opportunity, Gilgamesh is not triumphant in his search for immortality because a serpent eats the plant and Gilgamesh’s opportunity is lost forever. He does not realize that Enlil, the father of the gods, had already determined his destiny. It is clear from the events of the story that Gilgamesh was not to obtain everlasting life and it is no coincidence that all of his efforts fail in one way or another. This is another example of man’s lack of control where the gods are concerned
Gilgamesh ignored many of these kingly duties and was eager to become heroic and godly. "The young men of Uruk he harries without warrant, Gilgamesh lets no son go free to his father. By day and by night his tyranny grows harsher" (George, Tablet I 67-69). The beginning of the epic depicts his kingship as tyrannical and immoral, which could go without question or complaint unless the gods will it. Although considered great for his many feats such as his great walls and military expeditions, his faults could not be questioned by the commoners, which show a flaw in Mesopotamian kingship. Therefore, the gods ask Anu to create a counterpart to Gilgamesh to balance his oppressive reign. "Let him be a match for the storm of his heart, let them vie with each other, so Uruk may be rested!" (Tablet I 97-98). Enkidu, Gilgamesh 's counterpart, was initially created as a wild, uncivilized man rather than a demigod king. His position was to serve as a person that would try to prevent Gilgamesh from becoming so lofty and boastful and to make him become mature and make rational decisions. This becomes evident in Enkidu 's first encounter with Gilgamesh at the wedding: "For the goddess of weddings the bed was laid out, Gilgamesh met with the maiden by night. Forward
The whole reason Gilgamesh takes this journey to search for eternal life is due to the death of Enkidu, with whom he was close with. Before all of the events occurred, Gilgamesh had never thought about the topic of death. It’s as if it never crossed his mind; as though he would live forever. He went through phases along his journey. The first was not accepting reality, the second was fighting for eternal life, and the last was accepting reality. Now, his aspirations for immortality are no longer apparent as he enters the last stage.
“How can I rest, how can I be at peace? Despair is in my heart. What my brother is now, that shall be when I am dead. Because I am afraid of death I will go as best as I can to find Utnapishtim whom they call farwell, for he has entered the assembly of gods.” (Gilgamesh, 507) Gilgamesh finally finds Utnapishtim and demands for immortally. Untnapishtim explains to Gilgamesh that all that he did was obey the gods, in return the gods gave him immortality. Utnapishtim than gives Gilgamesh a three obstacles in order to receive immortality. “As for you, Gilgamesh, who will assemble the gods for your sake, so that you may find that life for which you are searching? But if you wish, Come and put it to the test: to Prevail against sleep for six days and seven nights.” (Gilgamesh, 511) Gilgamesh accepts Utnapishtim’s test but fails within hours and lies about his outcome. Utnapishtim’s wife feels sympathy for Gilgamesh, giving his another test in return for ever lasting life. “There is a plant that grows under the water, it has prickles like a thorn, like a rose; it will wound your hands, but if you succeed in taking it, then your hands will hold that which restores his lost youth to a man.” (Gilgamesh, 512) Gilgamesh accepts the test once again and actually succeeds but tying rocks to his feet in order for him the sink to retrieve the
The English legal system is ostensibly embedded on a foundation of a ‘high degree of certainty with adaptability’ based on a steady ‘mode’ of legal reasoning. This rests on four propositions
The relationship between law and morality has been argued over by legal theorists for centuries. The debate is constantly be readdressed with new cases raising important moral and legal questions. This essay will explain the nature of law and morality and how they are linked.