“Another Cleland see in Lewis rise.
Why sleep the ministers of truth and law?
Has the state no controul, no decent awe,
While each with each in madd'ning orgies vie
Pandars to lust and licens'd blasphemy?
Can senates hear without a kindred rage?
Oh may a poet's lightning blast the page,
Nor with the bolt of Nemesis in vain
Supply the laws, that wake not to restrain!”

In a Democracy, Palestinian Lawmaker Khalida Jarrar Would Be Free (June 21, 2018)
Context: The continued detention of Palestinian parliament member in Israel. Her imprisonment is an inseparable part of the Israeli regime and it is the face of Israeli democracy, no less than its free elections (for some of its subjects) or the pride parades that wind through its streets. Jarrar is the Israeli regime no less than the Basic Law on Human Dignity and Liberty. Jarrar is Israeli democracy without makeup and adornments. The lack of interest in her fate is also characteristic of the regime. A legislator in prison through no fault of her own is a political prisoner in every way, and political prisoners defined by the regime. There can be no political prisoners in a democracy, nor detention without trial in a state of law. Thus Jarrar’s imprisonment is not only a black stain on the Israeli regime; it’s an inseparable part of it.

Source: The Modern Corporation and Private Property. 1932/1967, p. 357 (1967, p. 313)

Vol. 2, Ch. 2: Our Relation To Ourselves http://ebooks.adelaide.edu.au/s/schopenhauer/arthur/counsels/chapter2.html
Parerga and Paralipomena (1851), Counsels and Maxims
Context: Do not shorten the morning by getting up late, or waste it in unworthy occupations or in talk; look upon it as the quintessence of life, as to a certain extent sacred. Evening is like old age: we are languid, talkative, silly. Each day is a little life: every waking and rising a little birth, every fresh morning a little youth, every going to rest and sleep a little death.

The trial of Charles B. Reynolds for blasphemy (1887)

Source: Political Treatise (1677), Ch. 10, Of Aristocracy, Conclusion

Variant translation : Laws which can be broken without any wrong to one's neighbor are but a laughing-stoke ; and, so far from such laws restraining the appetites and lusts of mankind, they rather heighten them.

Variant: All laws which can be violated without doing any one any injury are laughed at. Nay, so far are they from doing anything to control the desires and passions of men, that, on the contrary, they direct and incite men's thoughts the more toward those very objects, for we always strive toward what is forbidden and desire the things we are not allowed to have. And men of leisure are never deficient in the ingenuity needed to enable them to outwit laws framed to regulate things which cannot be entirely forbidden... He who tries to determine everything by law will foment crime rather than lessen it.

Robert Redford, quoted in Maureen Dowd, "Testing Himself," The New York Times (1986-09-28), section 6, page 16, column 1

United States v. Algeria http://www.listenonrepeat.com/watch/?v=DALDkkXodRU (23 June 2010).
2010s, 2010, 2010 FIFA World Cup

Jones v. Smart (1785), 1 T. R. 52.

De Re Publica [Of The Republic], Book III Section 22; as translated by Francis Barham
Variant translations:
True law is right reason in agreement with nature; it is of universal application, unchanging and everlasting; it summons to duty by its commands, and averts from wrongdoing by its prohibitions. And it does not lay its commands or prohibitions upon good men in vain, though neither have any effect on the wicked. It is a sin to try to alter this law, nor is it allowable to attempt to repeal any part of it, and it is impossible to abolish it entirely. We cannot be freed from its obligations by senate or people, and we need not look outside ourselves for an expounder or interpreter of it. And there will not be different laws at Rome and at Athens, or different laws now and in the future, but one eternal and unchangeable law will be valid for all nations and all times, and there will be one master and ruler, that is, God, over us all, for he is the author of this law, its promulgator, and its enforcing judge. Whoever is disobedient is fleeing from himself and denying his human nature, and by reason of this very fact he will suffer the worst penalties, even if he escapes what is commonly considered punishment.
As translated by Clinton W. Keyes (1928)<!-- ; in De Re Publica, De Legibus (1943), p. 211 -->
Context: There is a true law, a right reason, conformable to nature, universal, unchangeable, eternal, whose commands urge us to duty, and whose prohibitions restrain us from evil. Whether it enjoins or forbids, the good respect its injunctions, and the wicked treat them with indifference. This law cannot be contradicted by any other law, and is not liable either to derogation or abrogation. Neither the senate nor the people can give us any dispensation for not obeying this universal law of justice. It needs no other expositor and interpreter than our own conscience. It is not one thing at Rome and another at Athens; one thing to–day and another to–morrow; but in all times and nations this universal law must for ever reign, eternal and imperishable. It is the sovereign master and emperor of all beings. God himself is its author,—its promulgator,—its enforcer. He who obeys it not, flies from himself, and does violence to the very nature of man. For his crime he must endure the severest penalties hereafter, even if he avoid the usual misfortunes of the present life.