“…64 Against this supra-social, supra-political, supra-state notion of conscience was pitted the alternative notion advanced by Hobbes and by Lord Nottingham, among others: 'a conscience that was strictly "civil and political", namely pacific and prudent'. 65 On the one hand, then, was a religious-moral conscience 'regulated by the "truth of a creed"', while on the other was a legal conscience, 'regulated by the "laws of the land"'. 66 The legal type of conscience was developed over several centuries.…”
mentioning
confidence: 99%
“…65 On the one hand, then, was a religious-moral conscience 'regulated by the "truth of a creed"', while on the other was a legal conscience, 'regulated by the "laws of the land"'. 66 The legal type of conscience was developed over several centuries. Saunders focuses on the influence of the publication, in 1528 and 1530, of two dialogues by Christopher St German, 'a barrister of the Middle Temple in London', under the title Doctor and Student.…”
“…64 Against this supra-social, supra-political, supra-state notion of conscience was pitted the alternative notion advanced by Hobbes and by Lord Nottingham, among others: 'a conscience that was strictly "civil and political", namely pacific and prudent'. 65 On the one hand, then, was a religious-moral conscience 'regulated by the "truth of a creed"', while on the other was a legal conscience, 'regulated by the "laws of the land"'. 66 The legal type of conscience was developed over several centuries.…”
mentioning
confidence: 99%
“…65 On the one hand, then, was a religious-moral conscience 'regulated by the "truth of a creed"', while on the other was a legal conscience, 'regulated by the "laws of the land"'. 66 The legal type of conscience was developed over several centuries. Saunders focuses on the influence of the publication, in 1528 and 1530, of two dialogues by Christopher St German, 'a barrister of the Middle Temple in London', under the title Doctor and Student.…”
Two Kwakwaka'wakw museums were created in the late 1970s. Both of these native museums have set an example for other, similar institutions. This article focuses on the differences between the two museums with similar goals but different approaches in dealing with members of the Kwakwaka'wakw community and with a larger public, sometimes referred to as“outsiders” or tourists. I will attempt to account for some of these differences by drawing on a long-term field-work experience.
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