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The Social Bond

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Law and Life. Why Law?

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Abstract

So far, our story has gone back and forth between the continuing story of law—the legend of law—the ‘society’ and the individual. The threefold question has been how law puts its mark on society, how society develops within the structure of law and how the individual person finds his way to justice as the addressee of law and as a citizen in society.

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Notes

  1. 1.

    One finds this approach, in different shades of consistency, with Kant, see Sect. 3.3, and Hegel, see Sect. 3.5.

  2. 2.

    Such as a sports or social club, a school, a quasi secret association or, farther out, the free masons.

  3. 3.

    Think of a club or association.

  4. 4.

    Think of the various national or international motor clubs as the Bandidos, Hells Angels, No Surrender, and Satudarah.

  5. 5.

    Think of the Red Cross.

  6. 6.

    Think of Greenpeace in our days, and the Peace Corps, founded in1961 by, among others, John F Kennedy.

  7. 7.

    Think of NATO operations and other joint military efforts in the world.

  8. 8.

    Tamanaha (2001), p. 206/207.

  9. 9.

    Tamanaha (2017), p. 58.

  10. 10.

    Arendt (1998), pp. 38–49.

  11. 11.

    See Sect. 3.9.

  12. 12.

    “Homogeneity” is another word used by Lyotard in this context.

  13. 13.

    Lyotard (1984), p. 13, bottom line.

  14. 14.

    Lyotard (1984), p. 14, par. 5.

  15. 15.

    Lyotard (1984), p. 15, top lines.

  16. 16.

    Lyotard (1984), p. 15, bottom lines.

  17. 17.

    Arendt (1998), p. 28.

  18. 18.

    Arendt (1998), p. 49.

  19. 19.

    Section 2.7.

  20. 20.

    Section 2.9.

  21. 21.

    In Sections 2.5 (political power), 3.16 (power in international debate), and 4.2 (ownership and power).

  22. 22.

    Tamanaha (2001), pp. 208–224.

  23. 23.

    Tamanaha (2001), p. 210.

  24. 24.

    Tamanaha (2001), p. 224.

  25. 25.

    In Sect. 3.18.

  26. 26.

    Section 4.8.

  27. 27.

    Discipline here also the sense of a scientific discipline as used in Sect. 2.5.

  28. 28.

    See Waldron (2016), p. 93 f. on “Loyal opposition” and p. 245 f. on “Principles of Legislation”.

  29. 29.

    See Snell (2009).

  30. 30.

    “Disputes about taste make no sense.”

  31. 31.

    Friedrich Nietzsche, “Thus Spoke Zarathustra” 1885. Part I, Paragraph 4, “On the despisers of the Body.” German text: “Es ist mehr Vernunft in deinem Leibe als in deiner besten Weisheit.”

  32. 32.

    Section 1.2.

  33. 33.

    Raz (2009). About this view: Tamanaha (2017), p. 57ff, who mentions several authors with comparable views.

  34. 34.

    More on this in Sect. 5.9.

  35. 35.

    Section 4.5.

  36. 36.

    See for a more extensive analysis of this text Sect. 3.5.

  37. 37.

    Section 4.5.

  38. 38.

    See on “singleness of mind” Morgan (1936), sparsim.

  39. 39.

    See on scientific knowledge the observations of Lyotard, referred to in Sects. 4.9 and 4.10.

  40. 40.

    Section 1.2.

  41. 41.

    Torah: the first five books of the Old Testament, containing its basic structure, also referred to as “The Law.” See on the Ten Commandments also Sect. 3.14.

  42. 42.

    Sections 1.2 and 5.4.

  43. 43.

    As opposed to the all-encompassing spiritual life in the sense of Hegel’s philosophy. See Sect. 3.5.

  44. 44.

    More on this in Sect. 5.8.

  45. 45.

    Genesis 216–217, English Standard Version.

  46. 46.

    Matthew 27:46. This cross word can also be found in Mark 15:34. Six other cross words can be found in Luke and John.

  47. 47.

    Margalit (1996), p. 57/58. See also pp. 126–129 on “Divine honor and dignity.”

  48. 48.

    See for a discussion of the difference between “freedom of” and “freedom from” Sect. 3.4.

  49. 49.

    But see the next paragraph for a change in attitude in recent days.

  50. 50.

    Or “pastafarism.” See Henderson (2011). In August 2018 the Raad van State in The Netherlands judged in a public law passport case that the pastafarians cannot claim that they have a “religion.”

  51. 51.

    According to the book cover of Henderson (2011) it all began … “in June 2005 when Bobby Henderson wrote an open letter to the Kansas School Board proposing a third alternative to the teaching of evolution and intelligent design in schools.”

  52. 52.

    Section 5.6.

  53. 53.

    See Sect. 3.14.

  54. 54.

    Section 5.6.

  55. 55.

    No punishment without preceding law.

  56. 56.

    With the exception perhaps of the aforementioned deifying actions of the Roman Senate and the Council of Nicaea.

  57. 57.

    Again taken from the unpublished work of Bacchus Rietveld. See Sect. 3.5.

  58. 58.

    The heading of this poem, “Tibi propono amorem,” is probably inspired by a poetic text of Catullus (Gaius Valerius Catullus, 84 B.C. - 54 B.C), Carmina no 109. Catullus’ text runs as follows: “Iucundum, mea vita, mihi proponis amorem Hunc nostrum inter nos perpetuumque fore. Di magni, facite ut vere promittere possit, Atque id sincere dicat et ex animo, Ut liceat nobis tota perducere vita, Aeternum hoc sanctae foedus amicitiae.”

  59. 59.

    See Sect. 1.3.

  60. 60.

    See Sect. 4.3.

  61. 61.

    Contemporary poet, difficult to trace. See Sect. 3.5.

  62. 62.

    The title “Daimonie Schedon Elthe” may be translated as: “Divine wisdom come near to me.” The emotions expressed in this poem find a rational counterpart in the story of Socrates and the poison cup, referred to in Sect. 3.15.

  63. 63.

    As in the novel “These are the names,” by Tommy Wieringa (Wieringa 2015), which has an obvious connection with the biblical story I will get into next.

  64. 64.

    As explained in Sect. 1.2.

  65. 65.

    Numbers 13 and 14. Citations are from the English Standard Version.

  66. 66.

    Which may remind us of Angela Merkel’s forceful statement in 2015, in her heydays as “Bundeskanzlerin” of the German republic, but in a different setting: “Wir schaffen das”!

  67. 67.

    13.26.

  68. 68.

    In Sect. 3.2 translated as follows: “The letter teaches you what happened, The hidden meaning what you must believe, The morality what you must do, The spiritual meaning what you must strive for.” “Faith” as used here reflects what you must believe. “Spiritual initiation” is chosen to include the meaning of “anagogia.”

  69. 69.

    In this vein also Van Schilfgaarde (1970), p. 40/41.

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  1. The Hague, The Netherlands

    Peter van Schilfgaarde

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  1. Peter van Schilfgaarde
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van Schilfgaarde, P. (2019). The Social Bond. In: Law and Life. Why Law?. Springer, Cham. https://doi.org/10.1007/978-3-030-01848-1_5

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