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DOI: In his book The Concept of Law, Hart advances an arresting idea: the internal point of view. The idea immediately captured the imagination of legal theorists and was envisaged as a step forward in understanding both the nature of law and its practices.

There is, however, lack of clarity and ambiguity on understanding Hart? This article reconstructs the intellectual roots of the internal point of view and argues that although the seeds of Hart?

Winch endeavors to explain the participant? On the other hand, Hart aims to provide an explanation of how the law enables judges and law-abiding citizens to determine what they ought to do.

This difference has been often overlooked by legal scholars; however, it provides the key to understanding Hart?

The distinction also illuminates the demarcation in the methodology of legal theory between an explanation from a detached perspective, namely the second or third-person standpoint of the practical point of view and, on the other hand, either a theoretical or hermeneutical explanation of the participant?

First, there has been an overemphasis on the distinction between the internal and the external point of view. Second, a more fundamental distinction between an?

Raymond Geuss asserts that there are fragmented views on what human rights are and that there is no unifying principle underlying such notion.

I think that this view has its merits. It conveys the particularity of our perspectives, attitudes, desires and self-understandings.

It rejects abstractness and is committed to a thick, perspectivist, historical understanding of personhood. To understand who we are, is to understand how we arrive at being who we are.

By contrast, the notion of human rights deploys abstractness, unification of agency, necessity and a thin view of personhood.

In this paper, I attempt to bring into focus these two aspects of the notion of human rights. I will first analyse the genealogical method advocated by Geuss and argue that it has the merit of elucidating our historical contingencies; however, it is argued that any view in favour of the genealogical method relies on the idea that evaluative or normative concepts cannot be defined in terms of a common denominator.

We reconstruct the Aristotelian idea of 'focal meaning' as core-resemblance and show that there is a unifying concept of human rights. We conclude that the perspectivist spirit of genealogy is not far from the Aristotelian tradition.

Aristotle's inquiry into a concept that could grasp different perspectives and contingencies as opposed to a Platonic understanding of abstract and universal forms shows that genealogical worries are germane to the tradition.

This article contends that Dworkin's notion of? This view is defended according to two core arguments. First, a realist reinterpretation of?

Second, to make intelligible the distinction between theoretical and semantic disagreements in law, we need to resort to realist elements. The conclusion is striking and in clear contradiction with Dworkin's ametaphysical and epistemic abstinence.

The article shows that there is a problematic tension within Dworkin's constructivist project and that he should revise either its ametaphysical view and epistemic abstinence, or notions such as?

Kelsen advanced a sophisticated naturalist conception of intention and adumbrated a methodological strategy that would enable the transformation of the sophisticated naturalist conception of?

The methodological strategy is the? Contrary to nineteenth century psychologism, Kelsen argues that it is not the case that the will or the intention of the sovereign determines what the norm is, rather it is the legal ought that?

However, it is argued that in spite of the fact that Kelsen advanced a sophisticated account of intentional action, he fails to understand the complexities of the notion of the?

What does he miss in his understanding of the notion of the practical? I will advance the view that the notion of the practical or deliberative involves, both in Kant and Aristotle, the transparency condition which establishes that the agent or deliberator intentionally acts for reasons that are self-evident or transparent to him or her.

It is a recalcitrant feature of the deliberative standpoint that cannot be theorised. For Aristotle, Aquinas and Anscombe the deliberative standpoint can be known through the end or goal of the intentional action as this provides the form of the action.

The end is presented as a good-making characteristic. As problematic as that might be, this means that the end needs to be presented as a good-making characteristic and therefore it involves evaluation.

For Kelsen, the soundness of this conception is an insurmountable obstacle to theorise the? Yet, surprisingly and contrary to Kelsen?

The book shows the relevance of meta-ethical and metaphysical considerations to determine the nature of law and the connection between objective moral and legal judgements.

The key argument is that intention is about meaning and therefore also about interpretation. This paper analyses and criticizes Joseph Raz's attacks on coherentist theories.

It is argued that Raz's characterisation of epistemic coherence theories is too narrow and that his criticism of constitutive coherence theories is based on a conceptual mistake in his own description.

The study is an indirect argument to rethink coherence theories of law and adjudication within a more powerful framework than that propounded by Raz.

In the first part of this paper, I discuss the different kinds of objectivity; general and legal objectivity more specifically.

In the second part, I endeavour to explain the two main views that have been advanced to answer four core questions on legal objectivity.

The first is whether moral and legal values are objective. Second, what is the nature of the relationship between legal and moral values?

The third is whether, due to the specific nature of law, we should consider a domainspecific conception of objectivity for legal values.

The fourth concerns whether there is a correspondence between legal values and legal facts. What is the explanation of the platitudes about the nature of law such as that law is reasongiving, normative or authoritative in character?

In other words, do legal facts have a place in our? In the final section of this paper, I evaluate naturalism and nonnaturalism in law and consider the future of the debate and its relevance for understanding the connection between law, morality and legal normativity.

There are many key distinctions that play an important role in mapping out plausible ways of thinking about law construed as a social practice.

Among the varied dichotomies the one that has probably been most infl uential is the distinction between a description of an action and the normative characterisation of an action.

The former aims to explain the action without resorting to the values or principles of the agent; the latter aims to show how actions are part of the normative landscape where values, principles and other normative standards play a key role.

The focus might be on the values, principles and standards of the agent or on values, principles and standards that are objective. There is no?

I have argued that in order to make intentional actions intelligible we need to resort to the values or principles or goodmaking characteristics that the agent aims to bring about in the world and we need to understand that the values, principles or good-making characteristics of the action provide a unity and intelligibility to the various bodily movements of the agent.

This is a complex and occasionally diffi cult understanding of agency but it is one that, in my view, is sound. The core elements of this account of agency are that a there is a parallel between practical reason or deliberative reasoning and intentional action; b practical reasoning involves practical knowledge which is non-observational; c the error of an action stems not from what the world looks like but from the performance of the agent; and d intentional action is primarily from the fi rst person or deliberative point of view and therefore it is forward-looking.

I will not provide a full defence of features a , b or c in this chapter; rather I will focus only on d and will argue that this feature provides the key premise for the conclusion that a characterisation of actions in social practices, including law, cannot be carried out on the basis of descriptions.

I will fi rst show that d is true and I will then advance the best account of actions in terms of descriptions provided by legal philosophers in recent years, which is the idea that actions and the resulting social pract.

Can Hart's non-cognitivism be reconciled with his rejection of the predictive and sanction-based explanations of law?

Some viewers had questions about her ethnicity. Veronica was born and raised in the United States, but at least one side of her family immigrated here from Cuba.

No matter where you live or what you do for work, being able to speak more than one language is something that can always come in handy. From to , she attended the University of Rochester where she earned an associates degree in political science and government.

At the beginning of each season, they will usually touch on what they do for work, but it always seems vague. However, we do know that Veronica is gainfully employed and has been for several years.

Her LinkedIn page she says that she works as a lead sourcing relationship manager. However, she is originally from the Miami area.

Judging by her Instagram posts, she still visits frequently, so many of her family members probably still live in Florida. She has more than 62, followers and she has leveraged that into other opportunities as well.

There were precisely full moons after her birth to this day. Veronica Rodriguez was born on a Thursday. The 'thur' in Thursday is actually derived from the Norse god Thor.

People born on Thursdays are generally a fun to be around, which means Thursday's babies get to be the life of the party. If there is any information missing, we will be updating this page soon.

If you any have tips or corrections, please send them our way. Veronica Rodriguez was born in the Year of the Goat. People with Chinese zodiac Goat are tender, polite, filial, clever, and kind-hearted.

They have special sensitivity to art and beauty and a special fondness for quiet living. Their strengths are gentle, softhearted, considerate, attractive, hardworking, and persistent.

But they can also be indecisive, timid, vain, pessimistic, moody, and weak-willed. Their lucky numbers are 3, 4, 9, and lucky colors are green, red, purple.

If you found this page interesting or useful, please share it.

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