The doping culture represents an issue for sport and for society. Normative debates on doping have been mainly concerned with questions of the justifiability of doping. The practice of assigning responsibility for doping behaviour has chiefly been individual-based, focusing mainly on the individual athlete’s doping behaviour. The overarching aim of this thesis is to investigate the relevance and the importance of the ideas of responsibility in relation to ethical debates on doping. The more specific aim is to examine the possibility of broadening the scope of responsibility beyond the individual athlete, and to sketch a theoretical framework within which this expansion could be accommodated. In the first study, it is argued that bioethicists have a moral/professional responsibility to start out from a realistic and up-to-date view of genetics in ethical debates on gene doping, and that good bioethics requires good empirics. In study 2, the role played by affective processes in influencing athletes’ attitudes towards doping behaviour is investigated, both on an individual and on a collective level. It is concluded that an exclusive focus on individual-level rule violation and sanctions may entail overlooking the greater social picture and would prove to be ineffective in the long term. In study 3, the common doping-is-cheating arguments are examined and it is argued that they fail to capture vital features of people’s moral responses to doping behaviour. An alternative account of cheating in sport is presented in terms of failure to manifest good will and respect. It is concluded that putting cheating in the broader context of human interpersonal relationships makes evident the need to broaden the scope of moral responsibility and agency beyond the individual athlete. In study 4, the particular case of assigning responsibility for doping to sports physicians is used to examine the current individual-based approach to responsibility. This approach underestimates the scope of the responsibility by leaving out a range of other actors from the discourse of responsibility. The central conclusion of the thesis is that transforming the current doping culture requires broadening the scope of responsibility to include individuals and groups of individuals other than the athletes themselves.

A sociedade atual passa por uma fase de transição entre o modelo moderno e o pósmoderno, criando um novo paradigma para o convívio social, o que acaba por se refletir no pensamento jurídico. Assim, o contrato, na condição de instrumento essencial para a realização das trocas econômicas e tutela de interesses jurídicos experimenta os reflexos dessas transformações sociais, o que acarreta modificações em sua formulação teórica e nos princípios que lhe servem de referência. Neste contexto a pós-modernidade impõe ao contrato a adoção de mega princípios, como o da função social e da boa-fé, além da necessidade de revisão dos seus postulados tradicionais, moldados agora sob a ótica dos valores constitucionais e buscando servir como meios adequados de enfrentamento da complexidade pós-moderna. / Society nowadays goes through a transition between the Modern and Post-Modern models raising a new paradigm for sociabilization which means interfering on the juridical belief. Thus the Contract, in the condition of essential instrument to fulfill all the economic trades as well as a tutor of juridical interests, experiences the reflextions of these transformations which leads in adaptations on it’s theoretical formulation and also in the principles that are being used as reference. In this context, Post-Modernity imposes to the Contract, the adoption of mega principles as Sociability and Good Will, above all, commands the necessity of reviewing all traditional postulates now moulded over the constitutional values and looks for fitting in as a proper way of facing the Post-Modern complexity.

A sociedade atual passa por uma fase de transição entre o modelo moderno e o pósmoderno, criando um novo paradigma para o convívio social, o que acaba por se refletir no pensamento jurídico. Assim, o contrato, na condição de instrumento essencial para a realização das trocas econômicas e tutela de interesses jurídicos experimenta os reflexos dessas transformações sociais, o que acarreta modificações em sua formulação teórica e nos princípios que lhe servem de referência. Neste contexto a pós-modernidade impõe ao contrato a adoção de mega princípios, como o da função social e da boa-fé, além da necessidade de revisão dos seus postulados tradicionais, moldados agora sob a ótica dos valores constitucionais e buscando servir como meios adequados de enfrentamento da complexidade pós-moderna. / Society nowadays goes through a transition between the Modern and Post-Modern models raising a new paradigm for sociabilization which means interfering on the juridical belief. Thus the Contract, in the condition of essential instrument to fulfill all the economic trades as well as a tutor of juridical interests, experiences the reflextions of these transformations which leads in adaptations on it’s theoretical formulation and also in the principles that are being used as reference. In this context, Post-Modernity imposes to the Contract, the adoption of mega principles as Sociability and Good Will, above all, commands the necessity of reviewing all traditional postulates now moulded over the constitutional values and looks for fitting in as a proper way of facing the Post-Modern complexity.

A sociedade atual passa por uma fase de transição entre o modelo moderno e o pósmoderno, criando um novo paradigma para o convívio social, o que acaba por se refletir no pensamento jurídico. Assim, o contrato, na condição de instrumento essencial para a realização das trocas econômicas e tutela de interesses jurídicos experimenta os reflexos dessas transformações sociais, o que acarreta modificações em sua formulação teórica e nos princípios que lhe servem de referência. Neste contexto a pós-modernidade impõe ao contrato a adoção de mega princípios, como o da função social e da boa-fé, além da necessidade de revisão dos seus postulados tradicionais, moldados agora sob a ótica dos valores constitucionais e buscando servir como meios adequados de enfrentamento da complexidade pós-moderna. / Society nowadays goes through a transition between the Modern and Post-Modern models raising a new paradigm for sociabilization which means interfering on the juridical belief. Thus the Contract, in the condition of essential instrument to fulfill all the economic trades as well as a tutor of juridical interests, experiences the reflextions of these transformations which leads in adaptations on it’s theoretical formulation and also in the principles that are being used as reference. In this context, Post-Modernity imposes to the Contract, the adoption of mega principles as Sociability and Good Will, above all, commands the necessity of reviewing all traditional postulates now moulded over the constitutional values and looks for fitting in as a proper way of facing the Post-Modern complexity.

Magistro baigiamajame darbe nagrinėjama žodžio (išraiškos) laisvės teisės ribų teisinio reglamentavimo Lietuvoje problema. Aptarti žodžio (išraiškos) laisvės teisės istorinės ištakos, raidos etapai, žodžio (išraiškos) laisvės teisės vieta žmogaus teisių sistemoje. Pabrėžiama, jog žodžio laisvė nėra absoliuti, o norint apsaugoti svarbesnius visuomenės interesus arba atskirų asmenų teises nustatomos tam tikros žodžio laisvės ribos. Taip pat prieita nuomonės, jog žodžio laisvės teisė ir informacijos laisvės teisė yra dvi skirtingos fundamentinės žmogaus teisės – informacijos gavimo teisė yra socialinė kategorija, tuo tarpu žodžio laisvė, kaip žmogaus saviraiškos būdas, yra greičiau dvasinė kategorija. Analizuojant žodžio (išraiškos) laisvės ribojimo pagrindus, aptarta teisės ir moralės santykio problema. Aptariant minėtą problemą, rėmėmės I.Kanto žmogaus valios autonomija. Paaiškėjo, jog teisėta veikla išplaukia ne iš išorinio reglamentavimo, o iš vidinio asmens apsisprendimo veikti moraliai, iš pagarbos proto principams. Moralės dėsnis “įrašytas” žmogaus dvasioje ir žmogus yra laisvas, jei jis veikia vadovaudamasis moralės įstatymu. Filosofiniu požiūriu analizuota žodžio (išraiškos) laisvės teisės struktūra. Žodžio (išraiškos) laisvės teisę lemia tiesos ir gėrio filosofinės kategorijos. Žodžio (išraiškos) laisvė sietina su tiesos skelbimu gera valia ir gėrio siekimu. Tiesa sudaro intelektualinį žodžio (išraiškos) laisvės naudojimo aspektą, o gėris valinį aspektą. Darbe... [toliau žr. visą tekstą] / In this Master’s paper the legal regulation issue of free speech limits in Lithuania is analyzed. Historical fountainhead of free speech, its process and position in the system of human rights are discussed. It is emphasized that the freedom of speech is not absolute, and on purpose to protect the public interest that are more important or the rights of each individual person some particular limits of free speech are set down. It has also been considered that freedom of speech and freedom of information are two different kinds of fundamental human rights. The freedom of information is a social category whereas the freedom of speech that is like a way of a person’s self-expression is rather a moral category. While analyzing the basis of free speech limits the problem of relation between law and morality has been discussed appealing to I. Kant autonomy of human will. It appeared that good will is one that acts from duty in accordance with the universal moral law that the autonomous human being freely gives itself. This law obliges one to treat humanity — understood as rational agency, and represented through oneself as well as others — as an end in itself rather than as means. The structure of free speech has been analysed philosophically. It occurred that freedom of speech is conditioned by the philosophical categories of the truth and the good. The free speech is related to proclamation of the truth, good will and endeavor to seek the good. The truth makes an intellectual... [to full text]

Le christianisme traverse aujourd’hui des moments de tumulte. Il peut être attaqué mais il est surtout de plus en plus ignoré. Nous avons oublié que la religion qu’il est a engendré une sagesse, sagesse qu’il faut en retour connaître et vivre pour être à même de le servir pour ce qu’il est. Cette sagesse est le fruit de la rencontre de la foi en Jésus-Christ et de la raison grecque qui donne à notre humanité de rentrer dans l’intelligence de la Révélation. Cependant, le Christianisme demeure Mystère qui appelle et prévient, qui invite et laisse à distance. En acceptant la transcendance de Dieu et donc en creux notre finitude, la sagesse se fait ici prudence. Mais par essence, elle est folie et scandale parce que confrontée à l’Homme-Dieu crucifié pour le salut des hommes égarés par le péché. Tant qu’elle ne fait pas son lit dans ce scandale pour engager la véritable conversion, la sagesse en quête de Dieu est manquée. Il s’agit alors de vivre par cette sagesse, d’une vie qui est d’abord rapport de soi à Dieu, et c’est l’authenticité de ce rapport qui est à conquérir. La relation de soi aux autres vient ensuite, et parce qu’elle est nourrie du service rendu à Dieu, elle peut témoigner de son effectivité si elle se prête avec charité au souci du prochain et de manière plus générale du bien commun. Aujourd’hui, la sagesse est confrontée au modernisme qui ignore le principe qu’est Dieu et donc remet en cause la possibilité même de l’humaine sociabilité. Parce que la sagesse est présence à la vie, et à la Vie de Dieu, il faut au chrétien non pas éluder mais prendre en compte cette insociabilité croissante qu’il finit par ressentir comme intenable. Ré-accorder la sagesse à la vie demande donc d’abord de se préserver soi-même et pour cela de rompre avec la vie du monde, ce monde dont le Christ disait dès l’origine qu’il n’était pas venu y apporter la paix, mais le glaive. / Christianity is undergoing a troubled period. It may be attacked, but most of all, it is more and more ignored. We have forgotten that, as a religion, it has given birth to wisdom. A wisdom one has in return to know and experience in order to serve what it is. This wisdom results from the meeting with Jesus-Christ faith and the Greek reason, which allows our humanity to enter the intelligence of Revelation. However Christianity remains Mystery which calls and warns, invites and keeps us at distance. Through accepting God’s transcendence and hence our finitude, wisdom becomes prudence here. But by essence, it is madness and scandal when confronted to Man-God crucified for the salvation of men, misled because the sin. Wisdom while searching for God is unwise when avoiding this scandal to reach true conversion. One has thus to live by this wisdom, first as a relationship of one with God, and the truth of this relationship has to be deepened. One’s relation to others comes as a consequence, and because it bears God’s service, it can witness its effectiveness if used charitably for one’s neighbour, and more specifically for general interest. Today, wisdom is confronted to modernism, which ignores God as a principle, and questions the very possibility of human sociability. As wisdom is present to life, and to God’s life, a Christian must not avoid but take into account this growing incivility, which becomes intolerable. To link wisdom to life means first to protect one’s self, hence to break off with this world’s life, faithful to Christ, who said from the beginning that he came on Earth not to bring peace, but sword.

1 The concept of carpooling, its development and recent comprehension in judicial practice Abstract This thesis focuses on the concept of carpooling, its development and understanding of this concept in commonly spoken and legal language, including the current view of the Czech and European courts. A significant part of the work addresses the legal classification of carpooling. The first part describes the development of carpooling from its inception to the present. In the recent years, carpooling was often associated with the development of modern technology which caused confusion about the exact content of the concept of carpooling. In the second part I analyse carpooling from a linguistic viewpoint, both in terms of commonly used language and from a legal point of view. This also answers the question of whether the content of the concept "carpooling" has possibly changed over time. The third chapter looks at the relationship between carpooling and commercial activity. I try to find out whether any form of carpooling may also have commercial features. I also aim to establish whether there is a certain limit to when an activity can still be considered as carpooling. The fourth chapter discusses the most important case laws in the Czech and European context which deal with the solution of unfair competitive...

Thesis (MA (English))--University of Stellenbosch, 2009. / ENGLISH ABTRACT: In recent years, original and exciting developments have been taking place in Nigerian literature. This new body of literature, collectively referred to as the ―third generation‖, has lately received international acclaim. In this emergent literature, the negotiation of a new, contemporary identity has become a central focus. At the same time, recent Nigerian literary texts are articulating responses to various developments in the Nigerian nation: Nigeria‘s current political and socio-economic situation, diverse forms of cultural hybridisation, as well as an increasing trans-national consciousness, to mention only a few. Three 21st-century novels – Chimamanda Nogzi Adichie‘s Purple Hibiscus (2004), Sefi Atta‘s Everything Good Will Come (2004) and Chris Abani‘s GraceLand (2005) – reveal how new avenues of identity-negotiation and formation are being explored in various contemporary Nigerian situations. This study tracks the ways in which the Bildungsroman, the novel of self-development, serves as a vehicle through which this new identity is articulated. Concurrently, this study also grapples with the ways in which the articulation and negotiation of this new identity reshapes the conventions of the classical Bildungsroman genre, thereby establishing a unique and contemporary Nigerian Bildungsroman for the 21st century. The identity that is being negotiated by the third generation is multi-layered and inclusive, as opposed to the exclusive and unitary identities which are observable in Nigerian novels of the previous two generations. Such inclusivity, as well as the hybrid environments in which this identity is being negotiated, results in a form of ―identity layering‖. Thus, the individual comes into being at the point of intersection, overlap and collision of various modes of self-making. Such ―layering‖ allows the individual, albeit not without challenge, to perform a self-styled identity, which does not necessarily conform to the dictates of society. At the same time, the identity is negotiated by means of an engagement, in the form of intertextual dialoguing, with Nigeria‘s preceding literary generations. The most prominent arenas in which this new identity is negotiated include silenced domestic spaces, religo-cultural traditions, constructs of gender and nation, as well as in multicultural and hybrid communities. The investigation conducted in this thesis will, consequently, also focus on such areas of Nigerian life, as they are portrayed in the focal texts. Various theories of literary analysis (some of which specifically focus on Nigeria), Bildungsroman theory, theories of allegory, (imaginative) nation formation, feminism, gender and performativity, as well as theories of cultural identity and cultural exchanges, will form the critical and theoretical framework within which this investigation will be executed. Chapter One explores how Purple Hibiscus‘s protagonist, Kambili Achike, negotiates her gender identity and voice in order to constitute herself as an independent, self-authoring individual. Chapter Two, which focuses on Everything Good Will Come, investigates the dialectic relationship between Enitan Taiwo‘s national and personal identity, which inevitably leads to her quest to reconceive her gender identity, since national identity, as she finds out, is always an engendered construct. In its analysis of GraceLand, Chapter Three turns to the difficulties that Elvis Oke faces when he attempts to negotiate an alternative masculine identity within a rigid patriarchal system and between the cracks of a fraudulent African modernity. / AFRIKAANSE OPSOMMING: In die afgelope paar jaar was daar opwindende, oorspronklike ontwikkelinge in Nigeriese literatuur. Hierdie nuwe literatuurkorpus, wat gesamentlik bekend staan as die ―derde generasie, het onlangs internasionale erkenning ontvang. In hierdie opkomende literatuur, kry die soeke na 'n nuwe, kontemporêre identiteit ‘n sentrale fokus. Terselfdertyd reageer onlangse Nigeriese literêre werke met verskeie ontwikkelinge in die Negeriese nasie: Nigerië se huidige politieke en sosio-ekonomiese situasie, diverse vorme van kultuurverbastering asook 'n toenemende trans-nasionale bewustheid, om maar ‘n paar te noem. Drie 21ste eeuse romans – Chimamanda Nogzi Adichie se Purple Hibiscus (2004), Sefi Atta se Everything Good Will Come (2004) en Chris Abani se GraceLand (2005) – onthul hoe nuwe kanale van identiteidsonderhandeling en –vorming in verskeie kontemporêre Nigeriese situasies ondersoek word. Hierdie studie ondersoek die maniere waarop die Bildungsroman, die roman van selfontwikkeling, as ‗n medium dien waardeur hierdie nuwe identiteit geartikuleer word. Terselfdertyd sal hierdie studie ook worstel met die maniere waarin die artikulasie en soeke na hierdie nuwe identiteit die konvensies van die klassieke Bildungsroman genre hervorm, en daardeur 'n unieke en kontemporêre Nigeriese Bildungsroman vir die 21ste eeu vestig. Die identiteit wat ontwikkel deur die derde generasie is veelvlakkig en inklusief en staan teenoor die eksklusiewe, eenvormige identiteite wat in Nigeriese romans van die vorige twee generasies opgemerk word. Hierdie inklusiwiteit, sowel as die hibriede omgewings waarin hierdie identeite ontwikkel word, lei tot die vorming van identiteitslae. Die individu kom dus tot stand by die kruising, oorvleueling en botsing van verskillende metodes van selfvorming. Hierdie vorming van lae laat die individu toe, alhoewel nie sonder uitdagings nie, om 'n selfgevormde identiteit te hê wat nie noodwndig aan die eise van die gemeenskap voldoen nie. Terselfdertyd word hierdie identiteit onderhandel deur ‗n skakeling met Nigerië se voorafgaande literêre generasies in die vorm van intertekstuele dialoog. Die mees prominente omgewings waar hierdie nuwe identiteit onderhandel word, sluit stilgemaakte huishoudelike spasies, religieus-kulturele tradisies, konstrukte van gender en nasie, sowel as multi-kulturele en hibriede gemeenskappe in. Die ondersoek wat in hierdie tesis uitgevoer sal word, sal daarom ook fokus op hierdie areas van Nigeriese lewe, soos deur die fokale tekste voorgestel. Verskeie teorieë van literêre analise (sommige wat spesifiek op Nigerië fokus), Bildungsromanteorie, teorieë van allegorie, (denkbeeldige) nasievorming, feminisme, gender en performatiwiteit, sowel as teorieë van kultuuridentiteit en -uitruiling, vorm die kritiese en teoretiese raamwerk waarbinne hierdie ondersoek uitgevoer sal word. Hoofstuk een ondersoek hoe Purple Hibiscus se protagonist, Kambili Achike, haar genderidentiteit onderhandel en uitdrukking gee om haarself as onafhanklike, self-skeppende individu te vorm. Hoofstuk twee, wat fokus op Everything Good Will Come, ondersoek die dialektiese verhouding tussen Enitan Taiwo se nasionale en persoonlike identiteit, wat onvermydelik lei tot die herbedenking van haar genderidentiteit, aangesien nasionale identiteit, soos sy uitvind, altyd 'n gekweekte konstruk is. In sy analise van GraceLand, draai Hoofstuk drie om die moeilikhede wat Elvis Oke in die gesig staar wanneer hy probeer om ‘n alternatiewe manlike identiteit te onderhandel in 'n rigiede patriargale sisteem tussen krake van 'n bedrieglike Afrika-moderniteit.

Made available in DSpace on 2016-04-26T20:24:46Z (GMT). No. of bitstreams: 1 A Excecao De Contrato Nao Cumprido.pdf: 1345371 bytes, checksum: 73c36f140b59c41fe96bcf28a38b69c4 (MD5) Previous issue date: 2006-08-16 / Inspired by the recent constitutional focus on private law, without, however, dismissing long-standing doctrinal construction, this paper addresses the various aspects of exceptio non adimpleti contractus and its related rules, notably exceptio non rite adimpleti contractus and pleas of insecurity. In addition to recovering traditional doctrine, which is undeniably valuable, it also seeks to revisit the rules in light of the Civil Code. The study begins with a contextualized analysis of exceptio non adimpleti contractus within the sphere of the different types of exceptio. After this analysis, it seeks to clearly define the central notion of the rule in question and its sub-products, distinguishing them from other similar ones in the name of greater technical accuracy, while also establishing the requisites for application, the effects of its use, and the respective forms of dismissal. Once grounds for the rules have been established, attention is then turned to reconciling the legal exceptions in question with the new view of contracts as a social phenomenon, under the influence of contracts social function. All this is done, in the end, to conclude that there is a need to broaden the concept of party or, correspondingly, to narrow the notion of third party in both the general theory of contracts and the rules analyzed. This shall occur whenever, even in the absence of an expressed agreement, there are contracts united under a common cause; that is, part of an economic transaction and placed under the same supra-contractual cause. This as a means of seeking contractual justice, the ultimate scope of the social function of contracts, by loosening the ties that bind contractual theory to the blind cult of free will / Inspirado pela nova orientação jusprivatista de matiz constitucional, mas sem descuidar da milenar construção doutrinária de referência, este trabalho aborda os diversos aspectos da exceção de contrato não cumprido e de seus institutos correlatos, nomeadamente, exceção de contrato cumprido insatisfatoriamente e exceção de insegurança. Além de retomar a valiosa doutrina tradicional, visou-se à releitura dos institutos à luz do Código Civil. O estudo partiu da análise contextualizada da exceção de contrato não cumprido no universo das diferentes espécies de exceção. Superada esta etapa, procurou-se delimitar a noção nuclear do instituto sob enfoque e de seus subprodutos, distinguindo-os de outros congêneres, em nome de uma maior precisão técnica, estabelecendo-se, ainda, os requisitos de incidência, os efeitos de sua oposição e as respectivas formas de extinção. Postos os fundamentos dos institutos, as atenções foram voltadas à harmonização das exceções escrutinadas à nova visão do contrato enquanto fenômeno social, sob o influxo da função social do contrato. Tudo para, enfim, concluir pela necessidade de alargamento do conceito de parte ou do correspondente estreitamento da noção de terceiro assim na teoria geral dos contratos, como nos institutos analisados. Tal se dará quando, mesmo à míngua de convenção expressa, existam contratos coligados por uma causa comum, isto é, inseridos numa operação econômica e postos sob a mesma causa supracontratual. Isso, como forma de buscar a justiça contratual, escopo último da função social do contrato, pelo afrouxamento da amarras que prendiam a teoria contratual tradicional ao culto cego da autonomia da vontade

My diploma thesis named " Olga Havel contribution to assisting and caring for people with disabilities" analyzes information from various testimonies, media sources or literary sources and aims to provide the reader with the most realistic picture that could portray Mrs. Olga Havel. My research follows the legacy of Olga Havel that she left in the field of care for people with disabilities. The main intention is to observe her ingress to disadvantaged people. On top of that, I wanted to highlight how her personality and her social role as the first lady in the Czech Republic shaped approaches to the people in the Czechoslovak Republic before year 1989 and also in the time period after the Velvet revolution. The practical part was based on the processing of the results of qualitative research carried out in the form of interviews as well as information taken from related literature. The main qualitative method, for processing data, is called "oral history" and it is based on interviews. Powered by TCPDF (www.tcpdf.org)