Anglo-Saxon law codes suggest a restitutive system, essentially a regulation of the feud.
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In response to such concerns, defenders of biocentric ethics often argue for the principle of restitutive justice.
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The duty of restitutive justice requires that humans make restitution to living beings when they have been harmed by human activity.
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However, as Taylor's reliance on restitutive justice suggests, biocentric ethics may need the value of ecological wholes to solve its serious practical problems and compensate for harmed individuals.
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The good of all living beings creates responsibilities on the part of human beings, summarized in the four basic duties of biocentric ethics: non-maleficence, noninterference, fidelity, and restitutive justice.
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The present Constitution was enacted after a referendum on 28 June 1992. It incorporates elements of the Constitutions of 1920 and 1938. While retaining the presidency created in 1938, it restores the unicameral legislature established in 1920. It explicitly asserts its continuity with the Estonian state as it existed between 1920 and 1940, and thus provides a restitutive basis for Estonia’s independence.
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" Various definitions of inalienability include non-relinquishability, non-salability, and non-transferability. This concept has been recognized by libertarians as being central to the question of voluntary slavery, which Murray Rothbard dismissed as illegitimate and even self-contradictory. Stephan Kinsella argues that "viewing rights as alienable is perfectly consistent with – indeed, implied by – the libertarian non-aggression principle. Under this principle, only the initiation of force is prohibited; defensive, restitutive, or retaliatory force is not.
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A repressive law system is one in which any law breaker is severely punished for their crimes. This type of law exists in mechanical solidarity because the laws are based on the very powerful collective conscience, or set of social norms, that the people in a mechanical society all strongly believe in. Any violation of these beliefs is seen as an extreme offense against society as a whole. In contrast, a restitutive law system is characteristic of organic solidarity.
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Restitutive laws require an offender to pay for the harm he did to whoever was affected by his crimes, or he is just asked to comply with the law. With the growth of dynamic density and resulting division of labor in society, collective consciousness is weakened severely and people no longer have a unified sense of morality. (Muller, 1994) Everyone is no longer affected by or connected to every deviant action that takes place in society in organic solidarity, so the call for severity no longer exists.
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People in organic solidarity have more specialized skills, so individuals are no longer self-sustaining. An example of this is that a philosopher has neither the time nor the ability to grow his own food, and so he is dependent upon a farmer and various other individuals so he can eat. In this situation, solidarity in society comes from the fact that people need the contribution of an increasing number of other people in order to function, and even to survive. (Ritzer, 2007) The transition from one type of solidarity to another is readily apparent in history when looking at societal changes from repressive law systems to restitutive law systems.
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