For those who lived through the Cold War period, and for many of the historians who study it, it seemed self-evident that the critical incidents that determined its course took place in the northern hemisphere, specifically in the face-off between NATO and the Warsaw Pact in Europe. In this view, the Berlin Wall mattered more than the Ho Chi Minh Trail, and the Soviet intervention in Hungary was vastly more significant than Soviet intervention in Korea. It was only the fine balance of power in the northern theatre that redirected the attentions of the USA and the USSR elsewhere, and resulted in outbreaks of proxy warfare elsewhere in the globe - in Korea, in Vietnam and in Africa. Odd Arne Westad's triumph is to look at the history of these times through the other end of the telescope - to reconceptualize the Cold War as something that fundamentally happened in the Third World, not the First. The thesis he presents in The Global Cold War is highly creative. It upends much conventional wisdom and points out that the determining factor in the struggle was not geopolitics, but ideology - an ideology, moreover, that was heavily flavoured by elements of colonialist thinking that ought to have been alien to the mindsets of two avowedly anti-colonial superpowers. Westad's work is a fine example of the creative thinking skill of coming up with new connections and fresh solutions; it also never shies away from generating new hypotheses or redefining issues in order to see them in new ways.

This book is unique in presenting an interdisciplinary conversation between jurists and logicians. It brings together scholars from both law and philosophy, and looks at the application of 'the new logics' to law and legal ordering, in a number of legal systems. The first Part explores the ways in which the new logics shed light on the functioning of legal orders, including the structure of legal argumentation and the rules of evidence. The second addresses how non-classical logics can help us to understand the interactions between multiple legal orders, in a range of contexts including domestic and international law. The final Part examines particular issues in the applicability of non-classical logics to legal reasoning. This book will be of interest to jurisprudence and logic scholars and students who want to deepen their understanding of relationships between law and legal reasoning, and learn about recent developments in formal logic.

This book is unique in presenting an interdisciplinary conversation between jurists and logicians. It brings together scholars from both law and philosophy, and looks at the application of 'the new logics' to law and legal ordering, in a number of legal systems. The first Part explores the ways in which the new logics shed light on the functioning of legal orders, including the structure of legal argumentation and the rules of evidence. The second addresses how non-classical logics can help us to understand the interactions between multiple legal orders, in a range of contexts including domestic and international law. The final Part examines particular issues in the applicability of non-classical logics to legal reasoning. This book will be of interest to jurisprudence and logic scholars and students who want to deepen their understanding of relationships between law and legal reasoning, and learn about recent developments in formal logic.

Somewhere in my quest to be "The Man," I lost the way to become a man. When God challenged me to examine self, I discovered I didn't know me. With every effort exhausted by human error, it was being still to know God was God that carried me to the place where I first became lost. It was after WOMAN had been created, when MAN first felt complete. There will come a time with every man when he desires completion. In the moment men adhere to guidance by the almighty, is the moment he shows you who you are. Once a man admits he is not a man, then he will fine his ability to become one. "Mushey"

Legal Traditions of the World places national laws in the broader context of major legal traditions, those of chthonic (or indigenous) law, talmudic law, civil law, islamic law, common law, hindu law and confucian law. Each tradition is examined in terms of its institutions and substantive law, its founding concepts and methods, its attitude towards the concept of change and its teaching on relations with other traditions and peoples. The concept of legal tradition is explained as non-conflictual in character and compatible with new and inclusive forms of logic.

For those who lived through the Cold War period, and for many of the historians who study it, it seemed self-evident that the critical incidents that determined its course took place in the northern hemisphere, specifically in the face-off between NATO and the Warsaw Pact in Europe. In this view, the Berlin Wall mattered more than the Ho Chi Minh Trail, and the Soviet intervention in Hungary was vastly more significant than Soviet intervention in Korea. It was only the fine balance of power in the northern theatre that redirected the attentions of the USA and the USSR elsewhere, and resulted in outbreaks of proxy warfare elsewhere in the globe - in Korea, in Vietnam and in Africa.

Odd Arne Westad's triumph is to look at the history of these times through the other end of the telescope – to reconceptualize the Cold War as something that fundamentally happened in the Third World, not the First. The thesis he presents in The Global Cold War is highly creative. It upends much conventional wisdom and points out that the determining factor in the struggle was not geopolitics, but ideology – an ideology, moreover, that was heavily flavoured by elements of colonialist thinking that ought to have been alien to the mindsets of two avowedly anti-colonial superpowers. Westad's work is a fine example of the creative thinking skill of coming up with new connections and fresh solutions; it also never shies away from generating new hypotheses or redefining issues in order to see them in new ways.

The concept of common law has been one of the most important conceptual instruments of the western legal tradition, but it has been neglected by legal theory and legal history for the last two centuries. There were many common laws in Europe, including what is known in English as the common law, yet they have never previously been studied as a general phenomenon. Until the nineteenth century, the common laws of Europe lived in constant interaction with the particular laws which prevailed in their territories, and with one another. Common law was the main instrument of conciliation of laws which were drawn from different sources, though applicable on a given territory. Claims of universality could be, and were, reconciled with claims of particularity. Nineteenth and twentieth century legal theory taught that law was the exclusive product of the state, yet common laws continued to function on a world-wide basis throughout the entire period of legal nationalism. As national legal exclusivity is increasingly challenged by the process of globalization, the concept of common law can be looked to once again as a means of conceptualisation and justification of law beyond the state, while still supporting state and other local forms of normativity.

The concept of common law has been one of the most important conceptual instruments of the western legal tradition, but it has been neglected by legal theory and legal history for the last two centuries. There were many common laws in Europe, including what is known in English as the common law, yet they have never previously been studied as a general phenomenon. Until the nineteenth century, the common laws of Europe lived in constant interaction with the particular laws which prevailed in their territories, and with one another. Common law was the main instrument of conciliation of laws which were drawn from different sources, though applicable on a given territory. Claims of universality could be, and were, reconciled with claims of particularity. Nineteenth and twentieth century legal theory taught that law was the exclusive product of the state, yet common laws continued to function on a world-wide basis throughout the entire period of legal nationalism. As national legal exclusivity is increasingly challenged by the process of globalization, the concept of common law can be looked to once again as a means of conceptualization and justification of law beyond the state, while still supporting state and other local forms of normativity.