Law and Love in Ovid challenges the view that legal language in poetry is a sign of frivolity and argues that it signals a radical return to the roots of law's creation.

Introduction -- Historical perspectives -- Actor-centred perspectives -- System- oriented perspectives -- Justice and legitimacy.

In The Metamorphosis of Criminal Justice, Jacqueline S. Hodgson focuses on the potentially radical and fundamental changes taking place within criminal justice in Britain and in France and the ways that these are driven by wider domestic, European or international concerns. This metamorphosis away from established values and practices is eroding what were once regarded as core rights and freedoms in the name of efficiency, security, and justice to victims. Beginning with a comparative analysis of adversarial and inquisitorial procedural values and traditions, and an examination of broad trends in domestic and European criminal justice, Hodgson then discusses how the roles of prosecution and defense have been re-shaped in different ways in both jurisdictions--both in the text of the law and in their practices. The final section considers how systems within different procedural traditions adapt to address, or provide a remedy for, systemic flaws that produce wrongful convictions and in particular, the role of the defense in these procedures. By adopting an empirical and comparative approach, this book explores the nature and reach of these trends and the ways that they challenge and disrupt criminal processes and values.

Now available for the first time in an annotated edition, Rolfe Humphriess legendary translation captures the spirit of Ovid's swift and conversational language, bringing the wit and sophistication of the Roman poet to modern readers. These are some of the most famous Roman myths as youve never read them before--sensuous, dangerously witty, audacious.

What can law’s popular cultures do for law, as a constitutive and interrogative critical practice? This collection explores such a question through the lens of the ‘cultural legal studies’ movement, which proffers a new encounter with the ‘cultural turn’ in law and legal theory. Moving beyond the ‘law ands’ (literature, humanities, culture, film, visual and aesthetics) on which it is based, this book demonstrates how the techniques and practices of cultural legal studies can be used to metamorphose law and the legalities that underpin its popular imaginary. By drawing on three different modes of cultural legal studies – storytelling, technology and jurisprudence – the collection showcases the intersectional practices of cultural legal studies, and law in its popular cultural mode. The contributors to the collection deploy differentiated modes of cultural legal studies practice, adopting diverse philosophical, disciplinary, methodological and theoretical approaches and subjects of examination. The collection draws on this mix of diversity and homogeneity to thread together its overarching theme: that we must take seriously an interrogation of law as culture and in its cultural form. That is, it does not ask how a text ‘represents’ law; but rather how the representational nature of both law and culture intersect so that the ‘juridical’ become visible in various cultural manifestations. In short, it asks: how law’s popular cultures actively effect the metamorphosis of law.

We live in a world that is increasingly difficult to understand. It is not just changing: it is metamorphosing. Change implies that some things change but other things remain the same capitalism changes, but some aspects of capitalism remain as they always were. Metamorphosis implies a much more radical transformation in which the old certainties of modern society are falling away and something quite new is emerging. To grasp this metamorphosis of the world it is necessary to explore the new beginnings, to focus on what is emerging from the old and seek to grasp future structures and norms in the turmoil of the present. Take climate change: much of the debate about climate change has focused on whether or not it is really happening, and if it is, what we can do to stop or contain it. But this emphasis on solutions blinds us to the fact that climate change is an agent of metamorphosis. It has already altered our way of being in the world the way we live in the world, think about the world and seek to act upon the world through our actions and politics. Rising sea levels are creating new landscapes of inequality drawing new world maps whose key lines are not traditional boundaries between nation-states but elevations above sea level. It is creating an entirely different way of conceptualizing the world and our chances of survival within it. The theory of metamorphosis goes beyond theory of world risk society: it is not about the negative side effects of goods but the positive side effects of bads. They produce normative horizons of common goods and propel us beyond the national frame towards a cosmopolitan outlook.

Étienne Gilson (1884-1978) was a French philosopher and historian of philosophy, as well as a scholar of medieval philosophy. In 1946 he attained the distinction of being elected an "Immortal" (member) of the Académie française. He was nominated for the Nobel Prize in Literature in 1959 and 1964. The appearance of Gilson's Metamorphosis of the City of God, which were originally delivered as lectures at the University of Louvain, Belgium, in the Spring of 1952, coincided with the first steps toward what would become the European Union. The appearance of this English translation coincides with the upheaval of Brexit. Gilson traces the various attempts of thinkers through the centuries to describe Europe's soul and delimit its parts. The Scots, Catalonians, Flemings, and probably others may nod in agreement in Gilson's observation on how odd would be a Europe composed of the political entities that existed two and a half centuries ago. Those who think the European Union has lost its soul may not be comforted by the difficulty thinkers have had over the centuries in defining that soul. Indeed the difficulties that have thus far prevented integrating Turkey into the EU confirm Gilson's description of the conundrum involved even in distinguishing Europe's material components. And yet, the endeavor has succeeded, so that the problem of shared ideals remain inescapable. One wonders which of the thinkers in the succession studied by Gilson might grasp assent and illuminate the EU's path.