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While most of the Law and Literature books and articles stress from the beginning the distinction between Law in Literature and Law as Literature, my approach is from the standpoint of Law teaching. A course on Law and Literature will help the students not only to write better, but it may convey the students facts that surround the work of the formal legal systemas the human condition or the legal culture, as well as a legal perspective thatis, so to speak, engraved in the human mind. The so-called didactic school is treated and criticized. The distinction between Law in Literature and Law as Literature cuts across the whole work. / Mientras en la mayoría de trabajos sobre Derecho y literatura desde el inicio se hace la distinción entre derecho en la literatura y derecho como literatura, en el presente trabajo la aproximación es desde el punto de vista de la enseñanza del derecho. Lo que se postula es que un curso sobre derecho y literatura tendrá efectos en los aspectos formales de la educación jurídica (aprender a escribir bien), pero también le mostrará al estudiante diversos aspectos de la realidad, como el conocimiento de las interioridades de la psiquis humana y la influencia del entorno en las actividades de los individuos, el entendimiento de la cultura legal y la captación de que determinadas categorías jurídicas son, en cierto modo, instintivas. También se aborda y critica la que se denomina tesis edificante. La distinción entre derecho en la literatura y derecho como literatura corta transversalmente las diversas materias tratadas.

This dissertation tries to locate Milton's optimistic view of man and nature as expressed in Comus, Doctrine and Discipline of Divorce, and Paradise Lost in the long tradition of natural law that goes back to Aristotle, Cicero, and Aquinas.

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The ability to decisively benefit from ample sources of freshwater represents a pivotal challenge for American Indian nations and their self-determination in the western United States. Climate change, population growth, and capitalist pressures continue to escalate demand for water in an already dry land. This project set out to listen and add practical perspective to the importance of water as reflected in various forms of stories in the context of American Indian reserved water rights. It explores dynamic confluences and divergences of worldviews that influence American Indian nations' relationships with water in the present sociopolitical context. The integral relationship between literatures, laws, and tribal sovereignty constructs this study's theoretical framework as it broadens scholarship on this connection to include the implications of water rights. This approach leads to a critical, or perhaps "literary critical," background for examining two major water rights struggles in the western United States; the first being court decisions on the Wind River Indian Reservation, home of the Eastern Shoshone and Northern Arapaho Tribes, and secondly, the Klamath-Trinity Basin, where four federally recognized tribes recently partook in water rights settlement negotiations. Litigation and negotiations over vital water are presently limited to the minefield of ambiguous Western narratives on the values and uses of Indian water rights. While each conflict has its unique circumstances and personalities, EuroAmerican stories of control and superiority continue to justify the exploitation of water and subjugation of Indigenous human rights. Alternative forums might make room for restorying and more sustainably managing water.

Thesis (doctoral)--Universität, Bonn, 2008. / Includes bibliographical references.

Thesis (doctoral)--Universität, Bonn, 2008. / Includes bibliographical references.

Par les thèmes centraux qui l’animent sans relâche – honneur, devoir, trahison, châtiment, vengeance, … –, le cycle de Guillaume d’Orange entretient avec le droit médiéval d’étroits rapports thématiques que les jongleurs n’ont cessé d’exploiter pour nourrir la trame narrative relatant les hauts faits de la famille de Narbonne. Nées dans un contexte historique, politique et social particulièrement dense, propice aux innovations en matière de réflexion éthico-juridique, les chansons du cycle de Guillaume imposaient de s’interroger sur la nature profonde de ces liens afin de mieux saisir ce qui constitue la représentation épique du juste et de l’injuste. Comme cette opposition n’apparaît jamais en ces termes dans notre corpus, notre souci premier fut d’adapter aux mentalités et aux préoccupations inhérentes au contexte de production du cycle de Guillaume les outils conceptuels qui allaient fonder notre démarche : plutôt que de rechercher les manifestations du juste et de l’injuste selon une opposition moderne en distinguant les obligations découlant du droit positif des devoirs imposés par la morale, nous avons choisi de nous intéresser à toutes les normes sociales dont la présence, plus ou moins implicite dans nos textes, impose toutefois à nos personnages épiques une impérieuse restriction d’action, tant dans la sphère privée que sur la scène publique. Au terme de notre parcours, il est apparu que les normes enjointes à la société épique du cycle de Guillaume d’Orange ne s’organisaient pas autour des deux pôles normatifs (terrestre et humain d’une part, spirituel et divin d’autre part) qui avaient constitué notre hypothèse de départ : c’est une hiérarchisation normative bien plus floue et bien plus relative – dont l’existence trouve sa source en outre dans l’épisode central du couronnement de Louis par Guillaume – qui régit la société de notre corpus et permet ainsi aux jongleurs des potentialités dramatiques aussi riches que nombreuses. / Through the central, ubiquitous themes that animate it – honor, duty, betrayal, retribution, vengeance – the cycle of William of Orange maintains close thematic links with medieval law, links that the jugglers never ceased to use in order to provide a narrative framework to relate the exploits of the Narbonne family. The songs of the cycle of William were born into an especially intricate historical, political, and social context conducive to innovations in ethical-juridical reflection, and so had to wrestle with the profound nature of these links in order to grasp more deeply the epic representation of the just and the unjust. Since this opposition never appears in our corpus in these terms, our first concern was to calibrate the conceptual tools intended to ground our method to the mentalities and preoccupations inherent in the context of the production of the cycle of William: rather than seeking the manifestations of the just and the unjust according to a modern opposition by distinguishing obligations that flow out of positive law from duties imposed by morality, we decided to concern ourselves with all the social norms whose presence, more or less implicit in our texts, nevertheless demands of our epic characters an urgent restriction of action, as much in the private sphere as in the public. At the end of our investigation it appeared that the norms enjoined upon the epic society of the cycle of William of Orange were not organized around the two normative poles which had constituted our initial hypothesis (terrestrial and human on the one hand, spiritual and divine on the other): itis a normative hierarchization much more fluid and relative – whose existence finds its source, moreover, in the central episode of the coronation of Louis by William – that reigns over the society of our corpus and that thus grants the jugglers dramatic possibilities as rich as they numerous.

La thèse propose une redéfinition des relations entre droit et littérature, en s’appuyant sur des concepts issus de l’ « anthropologie dogmatique » développée par Pierre Legendre. Partant d’un aperçu de l’état de la recherche et d’une présentation détaillée de la théorie legendrienne, l’étude avance l’hypothèse que l’étroit enchevêtrement du droit et de la littérature confère à la littérature le pouvoir soit d’accroître l’efficacité de la normativité culturelle, soit de l’influencer – influence à comprendre dans le sens d’une force modificatrice. La cohérence de cette hypothèse est ensuite vérifiée à l’aide de l’analyse de deux romans, Le Procès de Kafka et L’Homme au Sable de Hoffmann. Le Procès est présenté comme un roman mettant en scène un échec fondamental d’interprétation – l’interprétation étant, selon Legendre, la technique première qui, dans la culture, assure le non-délire de l’existence humaine. Ici, l’interprétation est vouée à l’échec au niveau diégétique, pour l’auteur ainsi que dans la relation texte – lecteur. Le lecteur est confronté à l’absence d’un système de sens et comprend ainsi, ex negativo, la nécessité d’être inscrit dans un ordre de Référence, véhiculé par le droit ainsi que par la littérature. L’analyse de L’Homme au Sable repose sur une combinaison entre le concept de témoignage et deux concepts centraux de l’anthropologie dogmatique : l’altérité et la représentation. Ainsi, la thèse montre comment la dissolution de la frontière entre réalité et fiction, typique du fantastique et poussée à bout dans le roman, donne au lecteur un aperçu de la contingence des structures qui forment le fond de l’ordre culturel ainsi que de la subjectivité. / The doctoral dissertation “Viva vox iuris” is aimed at extending the research on law and literature by developping a new perspective, based on Pierre Legendre’s “dogmatic anthropology”. Starting with an overview of the current state of research in this field, and based on a detailed presentation of Legendre’s theory, the dissertation develops the hypothesis that the deep entanglement of law and literature confers upon literature the capacity of either reinforcing the effectivity of cultural normativity, or of influencing it in the sense of a modificatory force. The plausibility of this hypothesis is then assessed by a thorough analysis of Kafka’s The Trial and Hoffmann’s The Sandman. The Trial is presented as being a novel that stages the failure of interpretation on the diegetic, hermeneutic as well as the production level, i.e. with regard to the author (– interpretation being, from Legendre’s perspective, the fundamental cultural technique assuring a non-delusional human existence). Being confronted with this failure and the consequent lack of a regime of sense, the reader gains insight, ex negativo, into the necessity of being inscribed, by way of interpretation, into an order of Reference that needs to be mediated by literature and law. With regard to The Sandman, the dissertation undertakes to show, through a combination of the concept of testimony with the dogmatic-anthropological core concepts of alterity and representation, how the fantastical blurring of the limits between reality and fiction, as staged in the novel, provides insights into the contingency of the fundamental structure of the normative order of cultural and subjective identity.

This thesis explores the forms and significance of dispute settlement by arbitration, or ‘δίκη’, in the Iliad. I take as my focus the ‘storm simile’ of Iliad XVI: 384-393, which describes Zeus’ theodical reaction to corruption within the δίκη-court, and the ‘shield trial’ of Iliad XVIII: 498-508, which presents a detailed picture of such a court in action, and compare the forms and conception of arbitration that emerge from these two ecphrastic passages with those found in the narrative body of the poem. Analysing the terminology and procedures associated with dispute settlement in the Iliad, I explore the evidence for the development of an ‘ideology of δίκη’, that valorises arbitrated settlement as a solution to conflict, and that identifies δίκη as a procedure and a civic institution with an objective standard of fairness: the foundation of a civic concept of ‘justice’. I argue that this ideology is fully articulated in the storm simile and the shield trial, as well as Hesiod’s Works and Days, but that it is also detectable in the narrative body of the Iliad. I further argue that the poet of the Iliad employs references to this ideology, through the narrative media of speech and ecphrasis, to prompt and direct his audience’s evaluation of the nature and outcome of the poem’s central conflict: the dispute of Achilles and Agamemnon.