By Karl Leyser
This publication is a brand new departure within the historical past of early medieval Germany. Its subject is the connection among the Saxon nobles and their kings within the 10th century and the 1st decade of the 11th, while the Ottonian rulers have been faced with violent conflicts of their homeland and, certainly, of their family. the writer examines the roots of discontent within the context of a segmented and fiercely individualistic warrior society. Stressing the familial and family personality of the feuds, he exhibits how the very good fortune of the Ottonian's empire-building created inequalities between their aristocratic matters and kinsmen. the second one a part of the booklet makes a speciality of the exalted place of the ladies of the royal relations and Saxon aristocracy, and is supplemented via a amazing genealogical desk. Professor Leyser concludes with a dialogue of sacral kingship - the idea that the king used to be the vicar of Christ and resistance to him for this reason sinful - and its real effectiveness as a shrink on aristocratic objectives and enmities. this crucial and unique interpretation of the historical past of the Saxon empire is sensible of a interval which has frequently baffled historians. the writer doesn't only supply a political clarification, but additionally attracts upon insights from social anthropology for a deeper figuring out of the character of this far away society and the factors of its routine unrest.
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3 At the same time Grotius is concerned that the distinction he has drawn will have the second effect also, that of sanctifying war which is waged on behalf of international society rather than against it or in disregard of it. War in the Grotian system derives its legitimacy from the service it renders to international society as a whole ; the king or people going to war to redress an injury received are entitled to regard themselves as the instruments of a general purpose. Their aims in war include not merely reparation for the damage they have suffered, but also the infliction of punishment.
Petersbourg, 7me entretien (vol. ii, p. 25). C H APT ER 2 S O C I ETY A ND A N A R C H Y I N I N TE R NA T I O N A L R E L AT I O N S1 H E D L EY B U L L I Whereas men within each state are subject to a common government, sovereign states in their mutual relations are not. 1 A great deal of the most fruitful reflection about international life has been concerned with tracing the consequences in it of this absence of government. We can, indeed, give some account in these terms of what it is that distin guishes the international from the domestic field of politics, morals and law.
And the third turns upon the status in the society of states of individual human beings. 1 Sir Hersch Lauterpacht, 'The Grotian Tradition in International Law', British Yearbook of International Law, 1946. 1 L. Oppenheim, International Law, vol. i, Peace (Longmans, 1 905), vol. ii, War and Neutrality (Longmans, 1 906). All subsequent references are to this first edition. G R O T I A N C O N C E P T I O N OF I N T E R N A T I O N A L S O C I E T Y 53 II On what is perhaps the most fundamental question of the theory of international relations Grotius and Oppenheim (and indeed, the two schools of thought they illustrate) are at one.