Religious law refers to the notion that the account of God is law. Examples include the Jewish Halakha and Islamic Sharia, both of which mean the "path to follow". The implication of consecration for code is unalterability, because the word of God cannot be Lease Agreements amended or legislated against by judges or governments. However communion never provides a thorough and detailed legal system. For instance, the Quran has some law, and it acts merely as a source of further commandment through interpretation.
Austin's utilitarian elucidation was that law is "commands, backed by threat of sanctions, from a sovereign, to whom people have a habit of obedience". This approach was long accepted, especially as an alternative to natural act theory. Natural lawyers, such as Jean-Jacques Rousseau, argue that human law reflects approximately moral and unchangeable legislate of nature. Immanuel Kant, for instance, believed a moral imperative requires laws "be chosen as though they should hold as universal laws of nature". Austin and Bentham, following David Hume, thought this conflated what "is" and what "ought to be" the case. They believed in law's positivism, that concrete decision is entirely separate from "morality". Kant was also criticised by Friedrich Nietzsche, who believed that commandment emanates from The Will to Power and cannot be labelled as "moral" or "immoral". Thus, Nietzsche criticised the principle of equality, and believed that decretum should be committed to freedom to engage in will to power.