This rich volume is an homage to the significant impact Professor Siegfried Wiessner has had on scholarship and practice in many areas of international and domestic law. Reflecting the depth and breadth of his writings, it is a collection of thought-provoking, original essays, exploring topics as diverse as theory about law, human rights, the rights of indigenous peoples, the rule of law, constitutional law, the rights of migrants, international investment law and arbitration, space law, the use of force, and many more, all integrated by the problem- and policy-oriented framework of what has come to be known as the New Haven School. Its title “Human Flourishing: The End of Law” reflects the conviction that the purpose of law ought to be to allow humans to achieve their full potential - to thrive and develop, both materially and spiritually, under the law. The volume contributes to a vision of the law as a public order in which the common interest is clarified and implemented peacefully, and offers a source of inspiration for scholars and practitioners working towards such an order of human dignity. .

'A careful and thoughtful provocation' (Justin Welby, Archbishop of Canterbury) Ambitiously placed at the intersection of scientific insights and spiritual wisdom, Human Flourishing prompts us to reflect on what constitutes a good life and the choices that can help achieve it. For thousands of years, humans have asked 'Why we are here?' and 'What makes for a good life?' At different times, different answers have held sway. Nowadays, there are more answers proposed than ever. Much of humanity still finds the ultimate answers to such questions in religion. But in countries across the globe, secular views are widely held. In any event, whether religious or secular, individuals, communities and governments still have to make decisions about what people get from life. This book therefore examines what is meant by human flourishing and see what it has to offer for those seeking after truth, meaning and purpose. This is a book written for anyone who wants a future for themselves, their children, and their fellow humans - a future that enables flourishing, pays due consideration to issues of truth and helps us find meaning and purpose in our lives. At a time when most of us are bombarded with messages about what we should or should not do to live healthily, attain a work-life balance and find meaning, a careful consideration of the contributions of both scientific insight and spiritual wisdom provides a new angle. This is therefore a book that not only helps readers clarify their views and see things afresh but also help them improve their own well-being in an age of AI and other new technologies.

"The ancient Greeks argued that the best life was filled with beauty, truth, justice, play and love. The mathematician Francis Su knows just where to find them."--Kevin Hartnett, Quanta Magazine" This is perhaps the most important mathematics book of our time. Francis Su shows mathematics is an experience of the mind and, most important, of the heart."--James Tanton, Global Math Project For mathematician Francis Su, a society without mathematical affection is like a city without concerts, parks, or museums. To miss out on mathematics is to live without experiencing some of humanity's most beautiful ideas. In this profound book, written for a wide audience but especially for those disenchanted by their past experiences, an award-winning mathematician and educator weaves parables, puzzles, and personal reflections to show how mathematics meets basic human desires--such as for play, beauty, freedom, justice, and love--and cultivates virtues essential for human flourishing. These desires and virtues, and the stories told here, reveal how mathematics is intimately tied to being human. Some lessons emerge from those who have struggled, including philosopher Simone Weil, whose own mathematical contributions were overshadowed by her brother's, and Christopher Jackson, who discovered mathematics as an inmate in a federal prison. Christopher's letters to the author appear throughout the book and show how this intellectual pursuit can--and must--be open to all.

The End of Law applies Augustine’s questions to modern legal philosophy as well as offering a critical theory of natural law that draws on Augustine’s ideas. McIlroy argues that such a critical natural law theory is: realistic but not cynical about law’s relationship to justice and to violence, can diagnose ways in which law becomes deformed and pathological, and indicates that law is a necessary but insufficient instrument for the pursuit of justice. Positioning an examination of Augustine’s reflections on law in the context of his broader thought, McIlroy presents an alternative approach to natural law theory, drawing from critical theory, postmodern thought, and political theologies in conversation with Augustine.

A shared interest of law and religion is the advancement of human flourishing, yet there is no common understanding of what it means for humans to flourish and the means by which to attain a flourishing life. The concept of human flourishing is especially important for Africa, where community and national development compete with forces of conflict and scarce resources. In the broadest sense, the concept of human flourishing focuses our attention on having a comprehensively good or worthwhile life, but various religious and legal traditions suggest different norms for measuring the quality of life and designing the institutional structures that could best facilitate and preserve it.

Does neuroscience show that all our ideas about law and ethics are false? David Opderbeck answers this question with a broad and deep survey of the relationship between theology, science, and ethics. He proposes that Christian theology, which narrates the humanity and divinity of Christ, in conversation with the new Aristotelianism in the philosophy of science, provides a path through secular and religious fundamentalisms alike.

The End of the Law pursues further the ethical theories developed in the author's earlier books, such as Morals as Founded on Natural Law (1987) or The Recovery of Purpose (1993). Here he focuses more intensively upon the foundation of any deontological motive of duty upon a teleological substructure. All law is for an end, and moral reality is grounded exclusively in the exigences of a dynamic human reality. There is no separate moral reality or "universe of value". This is the attitude the author calls moralism, which he exposes in authors such as Kant and R.M. Hare, with their "anti-ontological stance". At the same time, he is careful to distance himself from utilitarianism, as replacing the common good with the aggregate good. For the author, and the Aristotelian Thomist tradition he draws upon, the ends of actions specify them morally, unlike extrinsically succeeding results.