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{
"id": 465,
"polity": {
"id": 108,
"name": "ir_seleucid_emp",
"long_name": "Seleucid Empire",
"start_year": -312,
"end_year": -63
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "The \"Confession Inscriptions\" suggest that gods punished slander, theft, adultery, and personal injury, suggesting a relatively broad range of punishable behaviors. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/NWCQSASD\">[Versnel_Cohen_Müller-Luckner 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JM8SCEDQ\">[Petzl 1994]</a>",
"description": ""
},
{
"id": 467,
"polity": {
"id": 126,
"name": "pk_indo_greek_k",
"long_name": "Indo-Greek Kingdom",
"start_year": -180,
"end_year": -10
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "absent",
"comment": "“The Greek concept of dikē (δίκη, justice) overlaps with ma’at but differs from it in key ways. Both were concerned with ensuring proper conduct and maintaining social order, and applied equally to rulers and ruled. However, although Greek gods were sometimes depicted as caring about dikē, they had [...] limited domains of moral concern [...]; they generally had to be persuaded or “harnessed” through oaths and offerings to enforce human morality (Larson 2023).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 82]</a>",
"description": ""
},
{
"id": 468,
"polity": {
"id": 169,
"name": "tr_lysimachus_k",
"long_name": "Lysimachus Kingdom",
"start_year": -323,
"end_year": -281
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "The \"Confession Inscriptions\" found in neighbouring Lydia and Phrygia suggest that gods punished slander, theft, adultery, and personal injury, suggesting a relatively broad range of punishable behaviors. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/NWCQSASD\">[Versnel_Cohen_Müller-Luckner 2009]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/JM8SCEDQ\">[Petzl 1994]</a>",
"description": ""
},
{
"id": 469,
"polity": {
"id": 350,
"name": "af_greco_bactrian_k",
"long_name": "Greco-Bactrian Kingdom",
"start_year": -256,
"end_year": -125
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "The Greco-Bactrians came to incorporate multiple highly moralizing religions in the official ideology, including Zoroastrianism, Buddhism, and Hinduism. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/QE37R7HS\">[Mairs_Eidinov_Kindt 2015]</a> For example: “Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad. The moral valence of actions may be judged by their conformity with Buddhist ethics, which includes the five precepts (prohibitions on killing, theft, “sexual misconduct,” lying, and intoxication); a set of special rules for monks and nuns (the Vinaya); and injunctions such as making charitable donations (dana).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": ""
},
{
"id": 470,
"polity": {
"id": 205,
"name": "eg_inter_occupation",
"long_name": "Egypt - Inter-Occupation Period",
"start_year": -404,
"end_year": -342
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“The concept of divine judgment after death was elaborated and formalized in the New Kingdom in compositions such as the Book of the Dead, chapters 30 and 125 (e.g., Taylor 2010: 205; for a translation, see, e.g., Quirke 2013). These texts emphasize the importance of refraining from harming others through “negative confessions”—lists of misdeeds that are denied—to be recited before divine tribunals: “I have not done evil to anyone,” “I have not slain the sacred herd” (probably referring to humans, as in Ipuur, cited above), and so on (Stadler 2008).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 77]</a> \"[T]he motif of judgment after death, which in principle signifies concern with [moralistic supernatural enforcement], is attested on objects deposited in burials throughout the time from the New Kingdom to the Greco-Roman period [...]. How strong adherence to this conception was cannot be known, but its continued presence is beyond doubt.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/ZQ2347BZ\">[Cioni_et_al 2025, p. 80]</a>",
"description": ""
},
{
"id": 471,
"polity": {
"id": 192,
"name": "it_papal_state_3",
"long_name": "Papal States - Early Modern Period I",
"start_year": 1527,
"end_year": 1648
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“Jesus and the authors of the [New Testament][…] maintained much of the moral teaching that they had inherited from the [Old Testament]. Jesus innovated by putting together in one love-command the hitherto distinct commandments to love God (Deut. 6: 5) and to love one’s neighbour (Lev. 19: 18), by teaching a love for one’s enemies (Matt. 5: 43–8), and by practising an equality that was shockingly new for the culture of his time (both Jewish and Greco-Roman) in that women belonged to the travelling band of his disciples (Luke 8: 1–3). But, in general, both Jesus and the first Christians endorsed what Judaism had taught about right and wrong behaviour. Jesus and the early Christians, however, never endorsed armed violence, as did some texts of the Hebrew Bible, and drew rather on those passages that proclaimed peace.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 354]</a>",
"description": ""
},
{
"id": 472,
"polity": {
"id": 84,
"name": "es_spanish_emp_1",
"long_name": "Spanish Empire I",
"start_year": 1516,
"end_year": 1715
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“Jesus and the authors of the [New Testament][…] maintained much of the moral teaching that they had inherited from the [Old Testament]. Jesus innovated by putting together in one love-command the hitherto distinct commandments to love God (Deut. 6: 5) and to love one’s neighbour (Lev. 19: 18), by teaching a love for one’s enemies (Matt. 5: 43–8), and by practising an equality that was shockingly new for the culture of his time (both Jewish and Greco-Roman) in that women belonged to the travelling band of his disciples (Luke 8: 1–3). But, in general, both Jesus and the first Christians endorsed what Judaism had taught about right and wrong behaviour. Jesus and the early Christians, however, never endorsed armed violence, as did some texts of the Hebrew Bible, and drew rather on those passages that proclaimed peace.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 354]</a>",
"description": ""
},
{
"id": 473,
"polity": {
"id": 587,
"name": "gb_british_emp_1",
"long_name": "British Empire I",
"start_year": 1690,
"end_year": 1849
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“Jesus and the authors of the [New Testament][…] maintained much of the moral teaching that they had inherited from the [Old Testament]. Jesus innovated by putting together in one love-command the hitherto distinct commandments to love God (Deut. 6: 5) and to love one’s neighbour (Lev. 19: 18), by teaching a love for one’s enemies (Matt. 5: 43–8), and by practising an equality that was shockingly new for the culture of his time (both Jewish and Greco-Roman) in that women belonged to the travelling band of his disciples (Luke 8: 1–3). But, in general, both Jesus and the first Christians endorsed what Judaism had taught about right and wrong behaviour. Jesus and the early Christians, however, never endorsed armed violence, as did some texts of the Hebrew Bible, and drew rather on those passages that proclaimed peace.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 354]</a>",
"description": ""
},
{
"id": 474,
"polity": {
"id": 661,
"name": "ni_oyo_emp_2",
"long_name": "Ilú-ọba Ọ̀yọ́",
"start_year": 1601,
"end_year": 1835
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“The Yoruba do not have the notion of a specific sin against the gods as denoted by the Greek hubris, because any breach or failure to adhere to sanctions is sin. Again, they do not have “a rigid distinction between an offence committed against a person or society and one committed against Deity or divinities and spirits”. Sin is, therefore, doing that which is contrary to the will and directions of Deity. It includes any immoral behaviours, ritual mistakes, any offences against God or man, breach of covenant, breaking of taboos and doing anything regarded as abominable and polluting.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/R8D4SCQ7\">[Onayemi 2006, p. 90]</a>",
"description": ""
},
{
"id": 475,
"polity": {
"id": 663,
"name": "ni_oyo_emp_1",
"long_name": "Oyo",
"start_year": 1300,
"end_year": 1535
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“The Yoruba do not have the notion of a specific sin against the gods as denoted by the Greek hubris, because any breach or failure to adhere to sanctions is sin. Again, they do not have “a rigid distinction between an offence committed against a person or society and one committed against Deity or divinities and spirits”. Sin is, therefore, doing that which is contrary to the will and directions of Deity. It includes any immoral behaviours, ritual mistakes, any offences against God or man, breach of covenant, breaking of taboos and doing anything regarded as abominable and polluting.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/R8D4SCQ7\">[Onayemi 2006, p. 90]</a>",
"description": ""
},
{
"id": 476,
"polity": {
"id": 656,
"name": "ni_yoruba_classic",
"long_name": "Classical Ife",
"start_year": 1000,
"end_year": 1400
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“The Yoruba do not have the notion of a specific sin against the gods as denoted by the Greek hubris, because any breach or failure to adhere to sanctions is sin. Again, they do not have “a rigid distinction between an offence committed against a person or society and one committed against Deity or divinities and spirits”. Sin is, therefore, doing that which is contrary to the will and directions of Deity. It includes any immoral behaviours, ritual mistakes, any offences against God or man, breach of covenant, breaking of taboos and doing anything regarded as abominable and polluting.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/R8D4SCQ7\">[Onayemi 2006, p. 90]</a>",
"description": ""
},
{
"id": 477,
"polity": {
"id": 681,
"name": "se_great_fulo_emp",
"long_name": "Denyanke Kingdom",
"start_year": 1490,
"end_year": 1776
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "NB The following extract derives from recent ethnography, but the author suggests that the core notions here precede the advent of Islam among the Fulani. “The Futanke or Pullo (plural Fulbhe), as the Fulani call themselves, firmly believe that the lawful acquisition of wealth and the decent enjoyment of sustained prosperity is the physical manifestation of the metaphysical process of divine compensation for selfless services rendered to others. Conversely, chronic misfortune is believed to be the outcome of a wasteful existence, a sign of retribution from God for intolerable misdeeds.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/T4VFCD2W\">[Camara 2008, p. 48]</a>",
"description": ""
},
{
"id": 478,
"polity": {
"id": 609,
"name": "si_freetown_1",
"long_name": "Freetown",
"start_year": 1787,
"end_year": 1808
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "“Jesus and the authors of the [New Testament][…] maintained much of the moral teaching that they had inherited from the [Old Testament]. Jesus innovated by putting together in one love-command the hitherto distinct commandments to love God (Deut. 6: 5) and to love one’s neighbour (Lev. 19: 18), by teaching a love for one’s enemies (Matt. 5: 43–8), and by practising an equality that was shockingly new for the culture of his time (both Jewish and Greco-Roman) in that women belonged to the travelling band of his disciples (Luke 8: 1–3). But, in general, both Jesus and the first Christians endorsed what Judaism had taught about right and wrong behaviour. Jesus and the early Christians, however, never endorsed armed violence, as did some texts of the Hebrew Bible, and drew rather on those passages that proclaimed peace.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/WVP9QISX\">[O'Collins_Farrugia 2015, p. 245]</a>",
"description": ""
},
{
"id": 479,
"polity": {
"id": 535,
"name": "ug_bunyoro_k_2",
"long_name": "Bito Dynasty",
"start_year": 1700,
"end_year": 1894
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "Inferring continuity with early 20th-century beliefs as recorded by ethnographer J. H. M. Beattie. “When a Nyoro suffers illness, childlessness, or other misfortune, [...] it may be due to the activity of a ghost. [...] A ghost (muzimu, plural mizimu) is the disembodied spirit of someone who has died. When a man is alive this vital principle is called mwoyo (plural myoyo), which may be rather loosely translated as \"soul,\" and it is believed to dwell in the breast or diaphragm. But a ghost is not just a person who has died; it is a being of quite a different order from the living. Though it possesses human attributes it is not human. A Nyoro who wishes to threaten another with posthumous vengeance for some injury does not say, \"I shall haunt you when I die\"; he says, \"I shall leave you a ghost\" (ndikulekera muzimu). Ghosts are left by people, but they are not people. […] Like sorcerers, ghosts generally attack people against whom they have a grudge. So when ghostly activity is diagnosed, the ghost is usually that of someone who was injured or offended before he died--or in certain cases of someone whose ghost was neglected after he died.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4IPHIG7P\">[Beattie 1964, pp. 126-129]</a> In a Table summarising information of ghost attacks among Beattie's informants, the kinds of behaviours believed to have motivated these attacks include: \"cruelty\", \"practiced sorcery against her\", \"neglect\", \"retained property bequeathed to sisters\", \"prevented wife from taking food to father\", \"deprived her of goat by refusing bridewealth for daughter\", \"refused goat for sacrifice to help sick grandchild\", \"not keeping its child at their home after it died\", \"marrying against wishes\", \"accepting bridewealth for daughetr against her last wishes\", \"keeping goat given to her\" and \"neglect when ill\". <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/4IPHIG7P\">[Beattie 1964, p. 130]</a>",
"description": ""
},
{
"id": 480,
"polity": {
"id": 667,
"name": "ni_igala_k",
"long_name": "Igala",
"start_year": 1600,
"end_year": 1900
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "uncoded",
"comment": "Unclear. The literature consulted mentions the supernatural punishment of \"evil doers\" but specifies only a handful of transgressions, including adultery, trespassing and perjury. \"The god of thunder naturally killed the evil doers in society in the pre-Christianity and Islamic period. Thus, during rain evil doers were usually afraid of being in the open air for fear of being struck by a thunder storm. To a great extent, it was a cleansing god, except that in some cases it could be manipulated.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/74KTP9Z5\">[Achoba 2017, p. 48]</a> \"Ambegu are the spirit of the dead. In other words, it is the name given to the spirit that attends to the fortunes of families. Allegedly, some have the power to kill evil doers or trespassers on family property. They also make the adulterer to become sick or die, if she refuses to confess.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/74KTP9Z5\">[Achoba 2017, p. 49]</a> \"A common symbol or juju which attracted the spirit of an important ancestor was an iron spear, about five feet in length, possibly longer originally and intended to be the height of a man. This was thrust into the ground leaving half of the blade exposed and a cloth called Awkwa was wound round it or tied to it. This also was used for oath taking, and, if anyone subsequently died who had sworn on it, he was alleged to have sworn falsely. A year was generally allowed as the time limit for the oath attached to the spear to take effect and any charm the victim may have worn was taken and tied to the spear.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/74KTP9Z5\">[Achoba 2017, p. 49]</a>",
"description": ""
},
{
"id": 481,
"polity": {
"id": 626,
"name": "zi_mutapa",
"long_name": "Mutapa",
"start_year": 1450,
"end_year": 1880
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "Inferring continuity with Shona beliefs as described in more recent ethnography. \"Harmonious existence among human beings and everything that exists is the basis of the teleology of morality. Disequilibrium or disharmony in existence is the reason for all the ills that are common in human society as well as environmental disequilibrium and chaos. The spirit of Mwari is a spirit that enjoys peace and serenity in the generality of existence. For this reason, human acts such as murder, cruelty, rape and pollution of the environment, just to mention a few, are regarded as offensive and repulsive to the spirit of Mwari. A morally perverted individual is thus described as someone who is endowed with Mweya wakaipa (a Shona phrase which literally means she or he has an evil spirit).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, p. 41]</a> \"Ancestral spirits who are renown for protecting the progenitors in the present life can refrain from doing so if there is disharmony in the community. Misfortunes and bad luck are signs of severed relationships between ancestors and their descendants. Harmonious relationships are a precursor to communal harmony and a prosperous future.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, p. 46]</a> ",
"description": ""
},
{
"id": 482,
"polity": {
"id": 625,
"name": "zi_torwa_rozvi",
"long_name": "Torwa-Rozvi",
"start_year": 1494,
"end_year": 1850
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "Inferring continuity with Shona beliefs as described in more recent ethnography. \"Harmonious existence among human beings and everything that exists is the basis of the teleology of morality. Disequilibrium or disharmony in existence is the reason for all the ills that are common in human society as well as environmental disequilibrium and chaos. The spirit of Mwari is a spirit that enjoys peace and serenity in the generality of existence. For this reason, human acts such as murder, cruelty, rape and pollution of the environment, just to mention a few, are regarded as offensive and repulsive to the spirit of Mwari. A morally perverted individual is thus described as someone who is endowed with Mweya wakaipa (a Shona phrase which literally means she or he has an evil spirit).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, p. 41]</a> \"Ancestral spirits who are renown for protecting the progenitors in the present life can refrain from doing so if there is disharmony in the community. Misfortunes and bad luck are signs of severed relationships between ancestors and their descendants. Harmonious relationships are a precursor to communal harmony and a prosperous future.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9SJQDM9Z\">[Murove 2023, p. 46]</a>",
"description": ""
},
{
"id": 483,
"polity": {
"id": 636,
"name": "et_jimma_k",
"long_name": "Kingdom of Jimma",
"start_year": 1790,
"end_year": 1932
},
"year_from": 1830,
"year_to": 1932,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "After official conversion to Islam. \"In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
"description": ""
},
{
"id": 484,
"polity": {
"id": 647,
"name": "er_medri_bahri",
"long_name": "Medri Bahri",
"start_year": 1310,
"end_year": 1889
},
"year_from": 1751,
"year_to": 1889,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "After conversion to Islam. \"In Islam, divine law is known as Sharīʿa (Emon and Ahmed 2018; Hallaq 2009; Nakissa 2019; Schacht 1982). […] The Sharīʿa specifies which moral norms Muslims must follow if they wish to win rewards from Allāh and avoid His punishments. […] Many Sharīʿa norms concern relationships between Muslims and the relationship of the Muslim community with other communities. Hence, numerous Sharīʿa norms are designed to strengthen and preserve marital relationships (e.g., penalizing adultery), familial relationships (e.g., the obligation to care for elderly parents), an individual’s relationship with God (e.g., daily worship), and relationships between Muslims as a community (e.g., charity and mutual military defense). Sharīʿa norms encourage general altruism toward Muslims. Matters are more complex with respect to non-Muslims (kuffār). The Sharīʿa encourages honesty, fairness in commercial transactions, and basic kindness when dealing with individual non-Muslims.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, pp. 137-138]</a>",
"description": ""
},
{
"id": 485,
"polity": {
"id": 546,
"name": "cn_five_dyn",
"long_name": "Five Dynasties Period",
"start_year": 906,
"end_year": 970
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "In Daoism: “Not only religious and cosmic violations, but all manner of social harm disturbs the cosmos: being unfilial toward their father and mother; digging up tombs to steal the valuables of the dead; cheating the blind, the deaf, and the dumb; throwing impure substances into food and drink; killing other beings; accusing and slandering others or spying on their affairs; obstructing roads and letting drains be blocked; stealing and cheating, destroying nature’s riches, and in other ways harming society and the life around them. All these acts cause Heaven and Earth to be upset, leading to irregular weather patterns, eclipses, hurricanes, Earthquakes, floods, droughts, and the like.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PG935ZIK\">[Kohn 2009, p. 98]</a>",
"description": ""
},
{
"id": 486,
"polity": {
"id": 87,
"name": "in_mauryan_emp",
"long_name": "Magadha - Maurya Empire",
"start_year": -324,
"end_year": -187
},
"year_from": -297,
"year_to": -187,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "present",
"comment": "After Ashoka's conversion to Buddhism. “Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad. The moral valence of actions may be judged by their conformity with Buddhist ethics, which includes the five precepts (prohibitions on killing, theft, “sexual misconduct,” lying, and intoxication); a set of special rules for monks and nuns (the Vinaya); and injunctions such as making charitable donations (dana).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": ""
},
{
"id": 487,
"polity": {
"id": 87,
"name": "in_mauryan_emp",
"long_name": "Magadha - Maurya Empire",
"start_year": -324,
"end_year": -187
},
"year_from": -324,
"year_to": -298,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_is_broad",
"coded_value": "uncoded",
"comment": "Unclear. \"Although Vedic religion was not founded on moralistic principles, it included [moralistic] elements. Ṛta (truth) was the principle governing the natural, social, religious, and moral order (Bilimoria 2007: 33–4). In various passages of the Ṛg Veda (e.g., RV 1.25, 5.83, 7.86), Varuṇa, who personifies a divine authority and is associated with ṛta, justice, and social relations, is an ethical, all-knowing god who foresees all destiny and punishes those who violate the moral order (Bhattacharji 1970: 25–31). He can be approached with requests for forgiveness. Invoked along with Varuṇa is the god Mitra, who stands for the judicial side of their joint governance over morality; the two sometimes appear as two aspects of one god (Parpola 2015: 108). However, hymns to Varuṇa and Mitra in the Ṛg Veda are far outnumbered by those to the fierce war god Indra, asking for victory, fame, and wealth (Parpola 2015: 107–108). Over time, Varuṇa’s ethical authority gradually diminished—from the omniscient sky god in the Ṛg Veda to a sinister deity of the night who punishes wrongdoing in the Brāhmaṇas, to one water god among many others in the Sanskrit epics (Bhattacharji 1970: 23–40).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/UXVR689F\">[Cioni_et_al 2025, p. 184]</a>",
"description": ""
}
]
}