Fourteen leading scholars explore the lives of seven of the most famous Jewish lawyers in the history of international law.

Law calls communities into being and constitutes the "we" it governs. This act of defining produces an outside as well as an inside, a border whose crossing is guarded, maintaining the identity, coherence, and integrity of the space and people within. Those wishing to enter must negotiate a complex terrain of defensive mechanisms, expectations, assumptions, and legal proscriptions. Essentially, law enforces the boundary between inside and outside in both physical and epistemological ways. Law and the Stranger explores the ways law identifies and responds to strangers within and across borders. It analyzes the ambiguous place strangers occupy in communities not their own and reflects on how dealing with strangers challenges the laws and communities that invite or parry them. As the book reveals, strangers are made through law, rather than born through accidents of geography.

World Relief staffers Matthew Soerens and Jenny Yang move beyond the rhetoric to offer a Christian response to immigration. With careful historical understanding and thoughtful policy analysis, they debunk myths about immigration, show the limits of the current immigration system, and offer concrete ways for you to welcome and minister to your immigrant neighbors.

Unit-I Indian Contract Act, 1872 1.Business (Mercantile) Law : An Introduction, 2 .Indian Contract Act, 1872 : An Introduction , 3 Contract : Meaning, Definition and Characteristics of a Valid Contract , 4. Agreement : Meaning, Kinds and Difference, 5 .Proposal (Offer), Acceptance Communication and Revocation, 6. Capacity of Parties to Contract or Parties Competency to Contract, 7. Free Consent, 8. Lawful Consideration and Objects , 9. Agreements Expressly Declared as Void, 10. Contingent Contracts , 11. Performance of Contracts and Appropriation of Payments, 12. Discharge of Contracts, 13. Quasi or Implied Contracts of Certain Relations Resembling those Created by Contracts (Sections 68 to 72), 14. Remedies for Breach of Contract , Unit-II Special Contracts 15.Contract of Indemnity and Guarantee , 16. Contract of Bailment and Pledge, 17. Contracts of Agency , Unit-III The Sale of Goods Act, 1930 18.The Sale of Goods Act, 1930 : An Introduction , 19. Conditions and Warranties, 20. Effects of the Contract of Sale—Transfer of Ownership and Title, 21. Performance of Contract of Sale, 22. Remedial Measures and Auction Sale , Unit-IV The Negotiable Instruments Act, 1881 1..Negotiable Instruments Act, 1881 : Introduction, 2 .Parties to a Negotiable Instruments , 3. Negotiation , 4. Presentment and Dishonour of Negotiable Instruments, 5. Discharge of Negotiable Instruments, 6. Hundis , 7. Banker and Customer, Unit-V G.S.T. G.S.T.—Format and Computing Process.

The Statesman is a difficult and puzzling Platonic dialogue. In A Stranger's Knowledge Marquez argues that Plato abandons here the classic idea, prominent in the Republic, that the philosopher, qua philosopher, is qualified to rule. Instead, the dialogue presents the statesman as different from the philosopher, the possessor of a specialist expertise that cannot be reduced to philosophy. The expertise is of how to make a city resilient against internal and external conflict in light of the imperfect sociality of human beings and the poverty of their reason. This expertise, however, cannot be produced on demand: one cannot train statesmen like one might train carpenters. Worse, it cannot be made acceptable to the citizens, or operate in ways that are not deeply destructive to the city's stability. Even as the political community requires his knowledge for its preservation, the genuine statesman must remain a stranger to the city.Marquez shows how this impasse is the key to understanding the ambiguous reevaluation of the rule of law that is the most striking feature of the political philosophy of the Statesman. The law appears here as a mere approximation of the expertise of the inevitably absent statesman, dim images and static snapshots of the clear and dynamic expertise required to steer the ship of state across the storms of the political world. Yet such laws, even when they are not created by genuine statesmen, can often provide the city with a limited form of cognitive capital that enables it to preserve itself in the long run, so long as citizens, and especially leaders, retain a "e;philosophical"e; attitude towards them. It is only when rulers know that they do not know better than the laws what is just or good (and yet want to know what is just and good) that the city can be preserved. The dialogue is thus, in a sense, the vindication of the philosopher-king in the absence of genuine political knowledge.