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Another example is in the 19th-century English case of R v Dudley and Stephens, which tested a defence of “necessity”. Three crew members and Richard Parker, a 17-year-old cabin boy, were stranded on a raft. They argued it was necessary to kill the cabin boy to preserve their own lives.

• Yet classification is a matter of form rather than substance since similar rules often prevail.
• The Halakha is a code of Jewish law that summarizes some of the Talmud’s interpretations.
• The constitutions of certain Muslim states, such as Egypt and Afghanistan, recognise Islam as the religion of the state, obliging legislature to adhere to Sharia.
• Negative perceptions of “red tape” aside, public services such as schooling, health care, policing or public transport are considered a crucial state function making public bureaucratic action the locus of government power.
• King Hammurabi is revealed the code of laws by the Mesopotamian sun god Shamash, also revered as the god of justice.
• In contrast to English common law, which consists of enormous tomes of case law, codes in small books are easy to export and easy for judges to apply.

King Hammurabi is revealed the code of laws by the Mesopotamian sun god Shamash, also revered as the god of justice. There have been several attempts to produce “a universally acceptable definition of law”. In 1972, Baron Hampstead suggested that no such definition could be produced. McCoubrey and White said that the question “what is law?” has no simple answer. Glanville Williams said that the meaning of the word “law” depends on the context in which that word is used.

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The most prominent economic analyst of Law News is 1991 Nobel Prize winner Ronald Coase, whose first major article, The Nature of the Firm , argued that the reason for the existence of firms (companies, partnerships, etc.) is the existence of transaction costs. Rational individuals trade through bilateral contracts on open markets until the costs of transactions mean that using corporations to produce things is more cost-effective. His second major article, The Problem of Social Cost , argued that if we lived in a world without transaction costs, people would bargain with one another to create the same allocation of resources, regardless of the way a court might rule in property disputes. Coase used the example of a nuisance case named Sturges v Bridgman, where a noisy sweetmaker and a quiet doctor were neighbours and went to court to see who should have to move.

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He said that, for example, “early customary law” and “municipal law” were contexts where the word “law” had two different and irreconcilable meanings. Thurman Arnold said that it is obvious that it is impossible to define the word “law” and that it is also equally obvious that the struggle to define that word should not ever be abandoned. It is possible to take the view that there is no need to define the word “law” (e.g. “let’s forget about generalities and get down to cases”).

Modern military, policing and bureaucratic power over ordinary citizens’ daily lives pose special problems for accountability that earlier writers such as Locke or Montesquieu could not have foreseen. The custom and practice of the legal profession is an important part of people’s access to justice, whilst civil society is a term used to refer to the social institutions, communities and partnerships that form law’s political basis. Until the 18th century, Sharia law was practiced throughout the Muslim world in a non-codified form, with the Ottoman Empire’s Mecelle code in the 19th century being a first attempt at codifying elements of Sharia law. Since the mid-1940s, efforts have been made, in country after country, to bring Sharia law more into line with modern conditions and conceptions. In modern times, the legal systems of many Muslim countries draw upon both civil and common law traditions as well as Islamic law and custom. The constitutions of certain Muslim states, such as Egypt and Afghanistan, recognise Islam as the religion of the state, obliging legislature to adhere to Sharia.