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Rights of nature law is the codification and other implementations of the legal and jurisprudential theory of the rights of nature. This legal school of thought describes inherent rights as associated with ecosystems and species, similar to the concept of fundamental human rights. [1] [2] [3] [4]
Rights of nature proponents contend that re-envisioning current environmental laws from a nature's rights frame demonstrates the limitations of current legal systems. For example, the U.S. Endangered Species Act prioritizes protection of existing economic interests by activating only when species populations are headed toward extinction. [22]
Rational-legal authority (also known as rational authority, legal authority, rational domination, legal domination, or bureaucratic authority) is a form of leadership in which the authority of an organization or a ruling regime is largely tied to legal rationality, legal legitimacy and bureaucracy.
Artin reciprocity law is a general theorem in number theory that forms a central part of global class field theory. Named after Emil Artin. Ashby's law of requisite variety, that the number of states in a control mechanism must be greater than or equal to the number of states in the system it controls.
Natural law [1] (Latin: ius naturale, lex naturalis) is a system of law based on a close observation of natural order and human nature, from which values, thought by natural law's proponents to be intrinsic to human nature, can be deduced and applied independently of positive law (the express enacted laws of a state or society). [2]
The strength of the National Socialist State lies in the fact that it is [ruled] from top to bottom and in every atom of its existence ruled and permeated with the concept of leadership [Führertum]. This principle [of leadership], which made the movement strong, must be carried through systematically, both in the administration of the State ...
The allocation of seats in existing parliaments to specific representatives of nature mirrors systems of political reservations used to ensure representation for marginalised human groups. These nature representatives would advocate for the interests of ecosystems and nonhuman entities within legislative bodies. [8] [18]
Locke describes the state of nature and civil society to be opposites of each other, and the need for civil society comes in part from the perpetual existence of the state of nature. [7] This view of the state of nature is partly deduced from Christian belief (unlike Hobbes, whose philosophy is not dependent upon any prior theology).