Le couple constitue dans notre société une structure favorisant la solidarité. Il trouve une expression sous trois modes de vie reconnus par la loi : le mariage, le Pacs, le concubinage. Tous trois sont ouverts sans condition de différence de sexe. La loi a construit un cadre juridique à cette solidarité (très organisé, impératif, où la volonté contractuelle qui a plus de place aujourd’hui est soumise au contrôle du juge) dans le mariage, puis dans le Pacs où a été laissé une place bien plus grande à la volonté contractuelle. Elle a abandonné à la jurisprudence le soin de remédier aux conséquences que l’absence de texte relatif au concubinage pouvait avoir dès lors que l’équité et la justice le commandaient. Lorsque la loi ne les a pas prévus, c’est la jurisprudence qui a construit les mécanismes juridiques justifiant l’existence d’une solidarité du couple. La solidarité relève donc bien de la nature même du couple. Il existe une unité à la vie de couple parce que celle-ci répond à des caractéristiques, à des nécessités, qui sont identiques quel que soit le mode de vie, qu’il y ait ou non différence de sexe dans le couple. Les différenciations auxquelles aboutit la reconnaissance de plusieurs modes de vie en couple apparaissent aujourd’hui de plus en plus inadéquates. La reconnaissance d’une seule forme officielle de vie en couple constituerait le moyen d’effacer les différences dans la mise en oeuvre de la solidarité et permettrait ainsi de corriger les effets négatifs liés à la solidarité du couple. Ce cadre juridique serait constitué d’un ensemble de règles obligatoires, essentielles à la vie de couple, concernant tant les intérêts extra patrimoniaux que les intérêts patrimoniaux ; une place serait laissée à l’organisation contractuelle de la vie de couple. C’est dans les deux fonctions de la solidarité, que sont l’entraide entre les membres du couple et la garantie vis-à-vis des tiers créanciers du couple, que se construirait ce droit nouveau de la solidarité dans une union civile unique. / The couple constitutes in our company a structure supporting solidarity. It finds an expression under three lifestyles recognized by the law: the marriage, Pacs, the common-law marriage. All three are open without condition of difference in sex. The law built a legal framework with this solidarity (very organized, imperative, where the contractual will which has more room today is subjected to the control of the judge) in the marriage, then in Pacs where a place much larger was left with the contractual will. It gave up with jurisprudence the care to cure the consequences that the absence of relative text to the common-law marriage could have since equity and justice ordered it. When the law did not envisage them, it is the jurisprudence which built the legal mechanisms justifying the existence of solidarity of the couple. Solidarity thus concerns well the nature even of the couple. There exists a unit with the life of couple because this one answers characteristics, with needs, which are identical whatever the lifestyle, that there is or not difference in sex in the couple. Differentiations to which the recognition of several lifestyles in couple leads appear increasingly inadequate today. The recognition of the only one official shape of life in couple would constitute the means of erasing the differences in the implementation of solidarity and would thus make it possible to correct the negative effects related to solidarity of the couple. This legal framework would consist of a set of obligatory rules, essential with the life of couple, concerning as well the patrimonial extra interests as the patrimonial interests; a place would be left with the contractual organization of the life of couple. It is in the two functions of solidarity that are the mutual aid between the members of the couple and the guarantee with respect to the creditor thirds of the couple that would build this new right of solidarity in a single civil union.

In the absence of formal legal recognition, domestic partners (i.e. persons who cohabit outside of marriage) are required to regulate the consequences of their relationship by utilising alternative regulatory measures and remedies which are, for the most part, inadequate. The traditional justification used to differentiate between domestic partners and spouses is known by some as the “choice argument”. The choice argument is based on the rationale that persons who choose not to marry cannot claim spousal benefits. It understands choice narrowly as it only takes into account an objective legal impediment to marriage. As such, it has been the driving force behind the non-recognition of heterosexual domestic partnerships. Same-sex domestic partners have, however, been able to sidestep the choice argument considering that their sexual orientation has until recently been an objective legal impediment against marriage. According to the majority of legal commentators the enactment of the Civil Union Act 17 of 2006 has removed the objective legal impediment against same-sex marriage. As such, they argue that the choice argument should now be applied to both heterosexual and same-sex domestic partners equally. The Constitutional Court has, however, held that unless the legislature intervened the benefits accrued by same-sex domestic partners prior to the enactment of the Civil Union Act 17 of 2006 should be available to them exclusively. As the legislature has not yet done so, the legislature does not appear to view the choice argument as being equally applicable to heterosexual and same-sex couples. Taking into consideration the choice argument’s narrow understanding of choice, together with the possible unfair discrimination caused by its application, an alternative theoretical basis for the future recognition and regulation of domestic partnerships has to be found. Three possible solutions will be investigated in this study, namely, the model of contextualised choice, the function-over-form approach, and finally, the Smith model. Because of the invasive effect of the latter two approaches, the study advocates for the adoption of the model of contextualised choice. If adopted it will imply that the subjective considerations of domestic partners will be taken into account and they will be afforded a minimum degree of protection based on need. If this approach is adopted it must be determined to what extent it is supported in proposed legislation. Accordingly, it has to be investigated whether proposed legislation provides domestic partners with need-based claims while still upholding the established differences between domestic partnerships and formalised relationships. It is ultimately concluded that the proposed legislation will have the effect of blurring the differences insofar as registered domestic partnerships are concerned. The reason for this is that such a partnership comes into existence through a public expression of the partners’ commitment and, as such, does not really fall within the ambit of the definition of a domestic partnership in the narrow sense of the word. With regard to unregistered domestic partners, it is concluded that the proposed legislation goes too far in protecting unregistered partners’ proprietary rights (even if only on an ex post facto basis) as these claims are not based on need. As such, it is recommended that the proposed legislation be redrafted. If not redrafted the proposed legislation can possibly have the effect of not only infringing on the autonomy of one or both of the partners but also create a regulatory system which does not fully appreciate the differences between marriage and domestic partnerships. / Dissertation (LLM)--University of Pretoria, 2014 / gm2015 / Centre for Human Rights / LLM / Unrestricted

Submitted by Marlene Aparecida de Souza Cardozo (mcardozo@pucsp.br) on 2016-11-22T13:30:36Z No. of bitstreams: 1 Najla Lopes Cintra.pdf: 589518 bytes, checksum: 2700d70a509b0aeddc00bfbb51f72a08 (MD5) / Made available in DSpace on 2016-11-22T13:30:36Z (GMT). No. of bitstreams: 1 Najla Lopes Cintra.pdf: 589518 bytes, checksum: 2700d70a509b0aeddc00bfbb51f72a08 (MD5) Previous issue date: 2016-09-02 / This study aims to analyze the relationships that occur simultaneously among three or more people, with the consent of all of those involved and in a public way. The work's goal is to demonstrate that solutions brought by the lawmakers are not always capable to reach a group's aspiration, and these groups are compelled to search for the Judiciary System to see their rights ensured. However, many jurists' conservative thoughts prevent everyday's situations to be acknowledged, putting the cold letter of law above the individual's autonomy and human dignity. It will study monogamy and its usage as a principle or as an orientation rule. Family pillar principles will be brought up, as well as the comparison between the duties of fidelity and loyalty related to marriage and civil union. The analysis of possible effects resulting from these relationships will observe the good faith's existence and finally it will discuss succession matters concerning these arrangements / O presente estudo tem por objetivo a análise das uniões estáveis plúrimas, em que os relacionamentos se dão entre três ou mais pessoas, de forma pública e consentida. O trabalho tem por escopo demonstrar que nem sempre as alternativas trazidas pelo legislador conseguem responder aos anseios de uma coletividade, e que tais grupos se veem obrigados a buscar o judiciário para verem seus direitos resguardados. O posicionamento conservador de muitos juristas, contudo, impede que situações do dia-a-dia sejam reconhecidas, primando-se pela letra fria da lei em detrimento da autonomia da vontade e dignidade da pessoa humana. Analisar-se-á a monogamia e sua utilização como princípio ou regra de orientação. Serão abordados os princípios estruturantes da família, bem como comparados os deveres de fidelidade e lealdade relacionados ao casamento e à união estável. A atribuição de efeitos aos relacionamentos em questão passará, ainda, pela discussão da boa-fé, e discutir-se-á, por fim, a questão sucessória que permeia estes relacionamentos

Em maio de 2011, o Supremo Tribunal Federal (STF) brasileiro reconheceu o direito à união civil estável entre homossexuais a chamada união homoafetiva , evento celebrado como uma das maiores conquistas do movimento de lésbicas, gays, bissexuais, travestis e transexuais (LGBT) no país, desde seu surgimento em fins da década de 1970. Nesta dissertação, apresentamos uma análise crítica sobre esta conquista, segundo conceitos desenvolvidos por Axel Honneth em sua Teoria do Reconhecimento. A partir do vocabulário moral do reconhecimento, o filósofo identifica a existência de esferas de reconhecimento intersubjetivo institucionalizadas nas formas do amor, do direito e da estima social. Às referidas esferas correspondem formas de desrespeito, experienciadas como frustração às expectativas de reconhecimento, explicitadas em sentimentos de injustiça que carregam em si potenciais normativos que indicam o direcionamento para uma mudança ética e moral na sociedade. A esse processo de formação do desejo e da ação em prol de mudanças ético-morais Honneth atribui o nome de luta por reconhecimento. Com o intuito de atribuir conteúdo às experiências de reconhecimento e desrespeito vivenciadas pelas pessoas cujo comportamento fogem ao padrão heteronormativo, realizamos uma leitura da história recente das homossexualidades no Brasil, de fins do século XIX ao início do século XXI. A partir das expectativas normativas de reconhecimento identificadas nas diversas lutas promovidas pelas homossexualidades no Brasil e com o emprego da metodologia da análise de conteúdo, realizamos uma análise dos votos dos Ministros do STF contidos no acórdão do julgamento sobre a união homoafetiva, referente à Ação de Descumprimento de Preceito Fundamental no 132 e à Ação Direta de Inconstitucionalidade no 4277, com o intuito de identificarmos se e como as lutas por reconhecimento promovidas por LGBT fizeram-se ouvir pelo STF, bem como o que se compreendeu por união homoafetiva e os limites desse reconhecimento. / In May 2011, the Brazilian Supreme Court recognized the right for homosexuals to stablish civil union the so called homo-affective union an event celebrated as one of the greatest achievements of the lesbians, gays, bisexuals and transgender (LGBT) movement in the country since its emergence in the late 1970s. In this dissertation, we present a critical analysis of this achievement, according to concepts developed by Axel Honneth in his Theory of Recognition. In the moral vocabulary of recognition, the philosopher identifies the existence of spheres of intersubjective recognition which have been institutionalized in the forms of love, law and social esteem. Corresponding to these spheres there are forms of disrespect, experienced as the frustration of expectations of recognition, explicited in the demonstration of feelings of injustice that carry within themselves normative potentials that indicate the direction for an ethical and moral change in society. To this process of formation of desire and action towards ethical and moral changes Honneth assigns the name of struggle for recognition. In order to assign content to the experiences of recognition and disrespect experienced by people whose behavior is beyond the heteronormative standard, we have executed a reading of the recent history of homosexualities in Brazil, from the late nineteenth century to the early twenty-first century. From the normative expectations of recognition identified in several struggles promoted by homosexualities in Brazil and with the use of the method of content analysis, we have fulfilled an analysis of the votes of the Supreme Court Judges contained in the judgment on the homo-affective union, related to the constitutional remedies called Action for Breach of Fundamental Precept n. 132 and Direct Action of Unconstitutionality n. 4277, in order to identify whether and how the struggles for recognition promoted by LGBT were heard by the Supreme Court, and what is understood by homo-affective union and the limits of this recognition.

This article studies the parliamentary debate over the approval of a legislative change on the Spanish Civil Code, which gave permission to Same-Sex marriages since 2005. The author tries to approach to Congress debates as complex processes, in which different levels of rationality (as of irrationality) are intersperse in the argumentations of senators and deputies.In order to clarify this confounding scenario, the tools of ‘legisprudential studies’ or legislative rationality are of utmost importance, because they allow us to group the reasons in typologies, and to analyze possible counter-arguments or voids relating to supporting evidence. That is why the approach of this work, in relation to the substance of the matter, is neutral and rather points to demonstrate the immense methodological potential of legislative rationality models, and how these could contribute to illuminate the ongoing discussion on our country. / El presente artículo realiza un estudio sobre el debate parlamentario en torno a la aprobación de una modificación al Código Civil español, que permitió el matrimonio entre personas del mismo sexo desde el 2005. En ese sentido, el autor busca aproximarse a los debates parlamentarios como procesos complejos, en donde los distintos niveles de racionalidad (e irracionalidad) están entremezclados en las argumentaciones de senadores y diputados.Para aclarar el confuso panorama, las herramientas de los “estudios legisprudenciales” o de racionalidad legislativa resultan fundamentales, pues permiten agrupar a los argumentos en tipologías, y pasar a analizar posibles contraargumentos o vacíos en cuanto a evidencia de respaldo. Es por ello que la perspectiva del presente trabajo es neutral en cuanto al fondo del asunto, y apunta más bien a mostrar el gran potencial metodológico de modelos de racionalidad legislativa, y cómo estos contribuirían a aclarar el debate en curso en nuestro país.

A tese propõe novos fundamentos para a abordagem da conjugalidade contemporânea, tendo como eixo de referência a superação da monogamia como princípio estruturante do estatuto jurídico da família. Alguns fios condutores perpassam a tese e norteiam o tratamento do tema: (i) o princípio jurídico da monogamia como mecanismo legitimador da dominação masculina; (ii) a preocupação com a construção de lugares de não-direito e de invisibilidade jurídica de determinadas pessoas, mormente, as concubinas, excluídas da condição de sujeito de direito; (iii) o concubinato, campo privilegiado de estudo, é referido e analisado como estatuto de exclusão; (iv) os fatores decisivos para a reconfiguração da conjugalidade contemporânea: a democracia, o pluralismo cultural e a laicização do Direito; (v) a perspectiva do Direito Civil constitucionalizado é tomada como referência para a problematização da questão central da tese, e os princípios constitucionais da dignidade humana, solidariedade, igualdade, liberdade e democracia prestam-se ao estabelecimento de um banco de provas a que é submetida a assertiva que constitui o enunciado da própria tese: a superação da monogamia como princípio estruturante do estatuto jurídico das famílias contemporâneas. O tratamento dado à matéria é necessariamente interdisciplinar, tendo-se mostrado indispensável a interlocução, ainda que pontual, com historiadores, antropólogos, e sociólogos e mesmo com autores das ciências naturais. O princípio da monogamia consolidado no Ocidente, por força do monopólio da regulação das relações familiares pelo Direito Canônico, especialmente, pelos decretos e cânones tridentinos, e transposto ao domínio jurídico do Estado, a partir das revoluções burguesas experimenta, na reconfiguração da conjugalidade contemporânea, efetivo arrefecimento. Fatores, como a superação da dominação masculina, a laicização do Estado e do Direito, a primazia alcançada pela autonomia privada no campo das situações subjetivas existenciais e coexistenciais, a consagração do princípio do pluralismo das entidades familiares, nítida expressão da democratização da intimidade, são indicados como razões decisivas para a superação da monogamia como princípio jurídico. / The thesis proposes new foundations to approach the contemporaneous conjugality, specially referring to the overcoming of monogamy as a structural foundation for the juridical status of the family. Some essential ideas permeate the thesis and guide the discussion of the topic: (i) monogamy as the juridical institute able to legitimize the masculine domination; (ii) attention to the construction of no-Law zones and to the invisibility of some persons, mainly concubines, that are not entitled to the ownership of rights; (iii) the concubinage, an important field of study, is referred and analyzed as a exclusionist status; (iv) the decisive factors for the reconfiguration of contemporaneous conjugality: democracy, cultural pluralism and laicization of Law; (v) a constitutionally based Civil Law perspective is the foundation for the construction of the thesis discussions, and the constitutional principles of human dignity, solidarity, equality, freedom and democracy serve as tests to the main thesis proposal: the overcoming of monogamy as a structural basis for the juridical foundation of contemporaneous family. The perspective adopted in this study is perforce interdisciplinary, and the discussion, even if topical, with historians, anthropologists and sociologists and, also, with some authors from natural sciences, has been essential. The monogamy principle consolidated in the Occident by the Canonic Laws monopoly on the regulation of familiar relations, especially regarding decrees and Tridentine canons, and transported to the State juridical domination by the Bourgeois Revolutions is subjected to an effective loss of strength in the reconfiguration of contemporaneous conjugality. The overcoming of male domination, the laicization of the State and the Law, the primacy achieved by private autonomy regarding the field of existential and co-existential subjective situations, the consecration of the pluralism of familiar entities as a principle, a clear a expression of the democratization of the intimacy, are decisive factors for the overcoming of the monogamy as a juridical principle.

A tese propõe novos fundamentos para a abordagem da conjugalidade contemporânea, tendo como eixo de referência a superação da monogamia como princípio estruturante do estatuto jurídico da família. Alguns fios condutores perpassam a tese e norteiam o tratamento do tema: (i) o princípio jurídico da monogamia como mecanismo legitimador da dominação masculina; (ii) a preocupação com a construção de lugares de não-direito e de invisibilidade jurídica de determinadas pessoas, mormente, as concubinas, excluídas da condição de sujeito de direito; (iii) o concubinato, campo privilegiado de estudo, é referido e analisado como estatuto de exclusão; (iv) os fatores decisivos para a reconfiguração da conjugalidade contemporânea: a democracia, o pluralismo cultural e a laicização do Direito; (v) a perspectiva do Direito Civil constitucionalizado é tomada como referência para a problematização da questão central da tese, e os princípios constitucionais da dignidade humana, solidariedade, igualdade, liberdade e democracia prestam-se ao estabelecimento de um banco de provas a que é submetida a assertiva que constitui o enunciado da própria tese: a superação da monogamia como princípio estruturante do estatuto jurídico das famílias contemporâneas. O tratamento dado à matéria é necessariamente interdisciplinar, tendo-se mostrado indispensável a interlocução, ainda que pontual, com historiadores, antropólogos, e sociólogos e mesmo com autores das ciências naturais. O princípio da monogamia consolidado no Ocidente, por força do monopólio da regulação das relações familiares pelo Direito Canônico, especialmente, pelos decretos e cânones tridentinos, e transposto ao domínio jurídico do Estado, a partir das revoluções burguesas experimenta, na reconfiguração da conjugalidade contemporânea, efetivo arrefecimento. Fatores, como a superação da dominação masculina, a laicização do Estado e do Direito, a primazia alcançada pela autonomia privada no campo das situações subjetivas existenciais e coexistenciais, a consagração do princípio do pluralismo das entidades familiares, nítida expressão da democratização da intimidade, são indicados como razões decisivas para a superação da monogamia como princípio jurídico. / The thesis proposes new foundations to approach the contemporaneous conjugality, specially referring to the overcoming of monogamy as a structural foundation for the juridical status of the family. Some essential ideas permeate the thesis and guide the discussion of the topic: (i) monogamy as the juridical institute able to legitimize the masculine domination; (ii) attention to the construction of no-Law zones and to the invisibility of some persons, mainly concubines, that are not entitled to the ownership of rights; (iii) the concubinage, an important field of study, is referred and analyzed as a exclusionist status; (iv) the decisive factors for the reconfiguration of contemporaneous conjugality: democracy, cultural pluralism and laicization of Law; (v) a constitutionally based Civil Law perspective is the foundation for the construction of the thesis discussions, and the constitutional principles of human dignity, solidarity, equality, freedom and democracy serve as tests to the main thesis proposal: the overcoming of monogamy as a structural basis for the juridical foundation of contemporaneous family. The perspective adopted in this study is perforce interdisciplinary, and the discussion, even if topical, with historians, anthropologists and sociologists and, also, with some authors from natural sciences, has been essential. The monogamy principle consolidated in the Occident by the Canonic Laws monopoly on the regulation of familiar relations, especially regarding decrees and Tridentine canons, and transported to the State juridical domination by the Bourgeois Revolutions is subjected to an effective loss of strength in the reconfiguration of contemporaneous conjugality. The overcoming of male domination, the laicization of the State and the Law, the primacy achieved by private autonomy regarding the field of existential and co-existential subjective situations, the consecration of the pluralism of familiar entities as a principle, a clear a expression of the democratization of the intimacy, are decisive factors for the overcoming of the monogamy as a juridical principle.

En 2012, un couple de Libanais a été autorisée pour la première fois à conclure un mariage civil sur le sol libanais. Bénéficiant d'un fort soutien de la société civile, Nidal Darwiche et Kholoud Sukkarieh, nés respectivement chiite et sunnite, se sont appuyés sur différents textes législatifs et constitutionnels libanais pour remettre en question le système en vigueur en matière du statut personnel. Le droit de la famille libanais se caractérise en effet par un pluralisme judiciaire et législatif, accompagné de la personnalité des lois. Le mariage y est soumis, tant dans la forme que dans le fond, au droit religieux de la communauté de l'époux et aucune législation ne prévoit la possibilité de célébration d'un mariage civil. Les époux désireux d'échapper à l'application de la loi religieuse d'une des dix-huit communautés n'avaient d'autre possibilité, jusque-là, que de se rendre à l'étranger- le plus souvent à Chypre - pour y conclure un mariage civil parfaitement reconnu et enregistré ensuite au Liban. Quels procédés juridiques ont été mis en avant afin d'aboutir à la conclusion de ce mariage ? Comment cette« révolution juridique» a-t-elle été accueillie par les différentes autorités religieuses ? Quelle a été la position de la jurisprudence ? Cette avancée ouvre-t-elle la voie vers l'adoption d'une loi civile libanaise du statut personnel ? La laïcité intégrale peut-elle être adoptée dans le contexte libanais ? La présente thèse porte sur la relation entre la religion et le statut personnel au Liban à travers l'étude de la célébration de mariage. Elle étudie dans un premier temps l'évolution historique qui a conduit à la consolidation du régime de la personnalité des lois religieuses en matière de statut personnel avant d'analyser les réponses offertes pour surmonter ce pluralisme judiciaire et législatif et de conclure sur la portée juridico-sociale du premier mariage civil conclu à l'intérieur des frontières libanaises. / In 2012, a Lebanese couple was authorized to form a civil union for the first time on the Lebanese soil. Receiving great support from the civil society, Nidal Darwiche and Kholoud Sukkarieh, born Shia and Sunni respectively, relied on legislative and constitutional regulations in Lebanese law and questioned, as a consequence, the system that's currently in effect in the personal status field. As a matter of fact, family law in Lebanon is characterized by judicial and legislative pluralism that comes along with personality of laws system. Marriage, in particular, is dominated, whether it comes to its procedure or its content by the religious factor and obeys most of the time to the husband's religious law. There is no specific regulation that takes into consideration the possibility of a civil marriage taking place in Lebanon. Those who want to avoid the 18 different personal status laws in reference to the 18 religious sects that exist, are forced to travel abroad- mainly to Cyprus - in order to civilly tie the knot, a perfectly recognized and registered union in Lebanon. What are the legal methods highlighted that have led to the materialization of this civil marriage? How was this legal revolution welcomed by the religious authorities? What was the jurisprudence's position? Does this progress open the gate towards the adoption of a Lebanese civil persona! status law? Could full secularism be established in Lebanon? This dissertation examines the link between religion and persona! status in Lebanon through marriage's study. It studies first of all the historical social evolution that led to the consolidation of personality of laws system in the personal status field, it observes afterwards complications and solutions to overcome judicial and legislative pluralism, and it ends with the case study and the impacts of the first Lebanese civil marriage.

Civil unions are currently a divisive issues in the United States. Religion has historically influenced these debates. The French version of civil union, the Pacte Civil de Solidarité (Pacs,) was created in 1999 after seven years of debate. Many have written about the Pacs in the last decade. However, few have explored the direct correlations with France's relationship with Catholicism, her dominant religion that is doctrinally opposed to any sexual relationships outside of marriage. Laïcité has influenced a steady decrease in religiosity among French Catholics. This thesis explores the impact of this religious decline on the creation and surprising popularity of the Pacs, especially among heterosexual couples seeking an alternative to traditional marriage. The author believes that French society's tendency to modify institutions to meet the needs of the times assures a permanent place in society for both marriage and the Catholic Church, though both will probably continue to change forms.

Made available in DSpace on 2016-04-26T20:30:09Z (GMT). No. of bitstreams: 1 Juliana Francisca Lettiere.pdf: 1206844 bytes, checksum: d18c724af124625a9c8247dd8f900128 (MD5) Previous issue date: 2010-05-10 / This study aims at veryfying the constitutionality and legality of stable samesex unions, as well as checking the juridical reflexes decurrent from such a study. The history of family constitution will not be tackled, as the idea is focusing on the legal system which was in force after 1988, as well as analysing the redesign of the family concept, mainly with respect to the familiar entity originated from the stable union. Therefore, it is necessary to analyse the International and the Comparative Laws, with due regards to the ONU s and the world blocs position. We shall analyse the Homoaffective Union before the Brazilian Constitution and check if it is in concordance with the principles in force. Afterwards, it will be analysed the Civil Code and the demand originated by the androgynous couple. Later, it will be found out whether there was a reception by the law Maria da Penha, and which were its repercussions next to the Civil Code. It is within this context, that adoptions made by homosexual couples will be analysed. This work will also focus on analysing the position of national Tribunals and the existing federal legislative projects. Last, this work intends to establish if the Brazilian Constitution developed a new concept of the family and also a new way to look at it. It also concerns this study to investigate if the above mentioned situation agreed with the regulamentation of homoerotic unions, that is, if it is possible to affirm that there was, with the Homoafective Unions, a redefinition of the family concept in the Brazilian Law / Esta pesquisa tem por objeto verificar a constitucionalidade e a legalidade das uniões estáveis entre pessoas do mesmo sexo, bem como verificar quais reflexos jurídicos desta decorrentes. Não abordaremos o histórico da formação da família, vez que a ideia é focar no ordenamento jurídico vigente pós 1988 e o redesenho que houve no conceito de família, especialmente no tocante à entidade familiar decorrente da união estável. Assim, necessário que se analise o Direito Internacional e o Direito Comparado, com maior atenção ao posicionamento da ONU e dos blocos mundiais. Passaremos à análise da União homoafetiva perante a Constituição Brasileira e se esta se encontra em harmonia com os princípios vigentes. Após, será analisado o Código Civil e a exigência positivada do par andrógino. Posteriormente, será verificado se houve recepção pelo ordenamento da Lei Maria da Penha e quais seus reflexos junto ao Código Civil. É dentro deste contexto que se analisará a adoção por casais homossexuais. O trabalho terá por objeto, ainda, a análise do posicionamento dos Tribunais nacionais e os projetos legislativos federais existentes. Por fim, o trabalho tem o fito de estabelecer se a Carta Maior estabeleceu um novo olhar e conceito da família, e se tal situação esposou a regulamentação de uniões homoeróticas