This paper draws on current applications of TJ and translates such into a therapeutic approach to health care policymaking that moves beyond promotion of EBP in policy. Health care policy itself may be viewed as an intervention that impacts nature and scope of jurisprudence pdf, positively or not.
Check if you have access through your login credentials or your institution. The author wishes to thank Nick Moore for his assistance with references, Andrea Asprelli for final editing assistance, the anonymous reviewers for their invaluable editorial suggestions, and, most of all, Professors Bruce Winick and David Wexler for their on-going encouragement and support and for their contributions in developing the field of therapeutic jurisprudence. This paper was initially prepared for presentation at the 31st Congress of the International Academy of Law and Mental Health in July of 2009. This is a featured article. Click here for more information. Most activities were open to slaves except politics, which was reserved for citizens.
The principal use of slaves was in agriculture, but hundreds of slaves were also used in stone quarries or mines, and perhaps two per household were domestic servants. It is certain that Athens had the largest slave population, with as many as 80,000 in the 6th and 5th centuries BC, with average of three or four slaves per household, except in poor families. The chattel helot is an individual deprived of liberty and forced to submit to an owner, who may buy, sell, or lease them like any other chattel. The academic study of slavery in ancient Greece is beset by significant methodological problems. No treatises are specifically devoted to the subject, and jurisprudence was interested in slavery only inasmuch as it provided a source of revenue. The ancient Greeks had several words to indicate slaves, which leads to textual ambiguity when they are studied out of their proper context. The nature and origin of their bond to the divinity is unclear.
The tablets indicate that unions between slaves and freemen were common and that slaves could work and own land. It appears that the major division in Mycenaean civilization was not between a free individual and a slave but rather if the individual was in the palace or not. Slavery remained, however, a disgrace. Eumaeus himself declares, “Zeus, of the far-borne voice, takes away the half of a man’s virtue, when the day of slavery comes upon him”. It is difficult to determine when slave trading began in the archaic period.