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Romanist: Also known as Roman-Germanic System, a branch formed by the ancient Roman law perpetrated in the universities of Europe. It is still the legal axis in Western Europe (France, Italy, Germany, Spain, etc.), and today is also the foremost structure in Latin America (Brazil, Mexico, etc.). A legal system historically inspired in a mixed conception mending law and morality: law is only what it should be.
Soviet law: The law of the former communist countries (USSR, Poland, Yugoslavia, etc.). Law is viewed as an instrument of public domination controlled by the upper classes. The best law is no law at all. A system strongly biased by Marxist ideology, where the legal rule is committed to the 'will of the people'.
Common-law: A system shared by the Anglophonic countries (England, USA, Australia, etc.). Born in the British Empire, this kind of approach privileges the courts decisions by the precedents doctrine, electing jurisprudence as the main source of law. A refined version of this system, with more weight to the legal rule is now adopted in the USA.
Easter law: This heterogeneous group relatively unknown to the Western World. Hardly gathered together as group, legal systems of Africa, China, India and Japan are unique and fruitful.
Finally, it is opportune to notice the book has an important analysis of the MUSLIM LAW, a conception in which religion is the law itself.
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This book gives you an understaning of legitimacy and from a lot of angles. Leading researchers in sociology, psychology, political science, and organizational behavior, all contributed to this book and the themes they cover are overlapping and mutually informative.
One of the great things about this book is that the authors of the various sections are not philosophers, they are researchers. This means here that their opinions are backed up with corresponding studies, not just endless theorizing.
The book starts with a summary of what will follow, then a section on the historical perspectives on legitimacy. The historical section offers a brief overview of what the author considers to be the best books on the topic over hundreds of years. Lots of excellent condensed information.
The book continues with sections on "Congnitive and perceptual processes in the appraisal of legitimacy", "The tolerance of injustice: implications for self and society", "Stereotyping, ideology, and the legitimation of inequality", and "institional and organizational processes of legitimation."
There is really far too much to talk about, so I'll mention a couple of my favorite findings from the book. First, tokenism (allowing a small number of a discriminated against minority to move up in society) actually helps to keep the group that is discriminated against down. Why is this so? There are many issues, one is that the token identifies himself with the higher status group and no longer with the lower status group. That means he or she is more unlikely to care about the plite of his or her "former" discriminated against group. Another reason is that the existence of tokens actually makes legitimate the higher status of the upper group in the minds of both the favored and the discriminated against groups. One of the great things about this book is that this is not just theory, it is born out in scientific tests.
Another point I found outstanding was: what is legitimate to most people? The answer is usually something is legitimate if people feel that it is right. For example, if a process is believed to be fair (or right), people will believe it is legitimate. There are many interesting reasons for this which the book talks about.
"The Psychology of Legitimacy" contains fascinating insight, studies, and excellent theory all in one place. More importantly, it is about a topic so important and far reaching that it applies to literally everyone everywhere.
This is the definitive edition - as in, this is the one that scholars and serious readers want, with a solid introduction, explanatory footnotes, and notes on which passages were changed along the way. Woolman based his Journal on personal diaries, rewriting and editing it with his Quaker audience foremost in mind. His essays apparently were aimed for a wider audience; they show his familiarity with Enlightenment trends that many Friends ignored. The essays "On Keeping Negroes" and "A Plea for the Poor" are included in this edition.
After his death in 1772, the Journal has passed through the hands of a succession of editors, including Quaker poet and abolitionist John Greenleaf Whittier, whose edition can be found on the web. From one generation to the next, Friends and others have rediscovered John Woolman and cherished his sweet reflections on human relations and Divine leading.