Conselho Nacional de Desenvolvimento Científico e Tecnológico / Nesta dissertação de Mestrado em Direito Civil procura-se demonstrar que as inovações biotecnológicas, principalmente da área da medicina reprodutiva, têm trazido consequências impactantes no direito de família e das sucessões, criando, assim, a necessidade de (re)adaptar o sistema jurídico brasileiro à nova (e dinâmica) realidade social, à luz dos princípios e normas constitucionais. Nesse sentido, por exemplo, repensar e reestruturar o modelo tradicional de família parece ser um passo necessário para esta (re)adaptação, uma vez que novas tecnologias, como as técnicas de reprodução assistida, criam a possibilidade de interferência externa em processos naturais de procriação, de maneira não antes prevista pela sociedade e pelo Direito. Assim, verifica-se a possibilidade de procriação de um novo descendente anos após a morte do genitor. Este trabalho busca entender e examinar as implicações de tais inovações biotecnológicas para o sistema jurídico brasileiro. Mais especificamente, busca-se entender e examinar as consequências jurídicas da reprodução medicamente assistida post mortem no âmbito sucessório, demonstrando diversas dificuldades de ordem prática, a exemplo da necessidade do respeito à igualdade entre filhos, por um lado; e a necessidade de definição da questão sucessória, por outro. Busca-se também demonstrar o modo de garantir os direitos hereditários do filho póstumo, tanto na sucessão legítima, como na testamentária. Ademais, pretende-se provocar reflexões secundárias acerca da necessidade de autorização expressa do de cujus para implantação de seu material genético no útero materno, bem como a necessidade de existência de um prazo para essa utilização, evitando que haja insegurança jurídica. / This Master in Civil Law dissertation aims at demonstrating that biotechnological innovations, most especially in the field of reproductive medicine, have fundamental implications for family law and inheritance law, thus creating the need for (re)adapting the legal system to the new (and dynamic) social reality, in light of the Brazilian constitutional principles and norms. In this regard, for instance, rethinking and restructuring the traditional family model seems to be a necessary step within this legal (re)adaptation, since new technologies, such as techniques of assisted human reproduction, create the possibility of interfering in natural processes of procreation in ways not foreseen by society and the law. In this regard, it is now possible to imagine the birth of a child years after the death of the parent. This research seeks to understand and examine the implications of such biotechnological innovations for the Brazilian legal system. Most specifically, it aims at understanding and examining the implications of post mortem assisted reproduction for the law of succession, demonstrating and commenting on various practical difficulties, such as the need for respecting the equality of children, on the one hand, and the necessity of defining the succession problem, on the other. This work also seeks to demonstrate how to ensure the inheritance rights of the posthumous son, both in the legitimate succession and in the testament succession. Furthermore, it aims at suggesting and provoking secondary reflections on the need for previous and explicit authorization from the deceased parent for implanting his genetic material into the womb of the widow, and the need for clarifying and determining the period in which this use of genetic material may be authorized, avoiding legal uncertainty.

This paper is about the legitimate as an institution of the Inheritance Law and it focus in the discussion over if it would be considered as a pars hereditatis or as a pars bonorum. Following that, the author links the legitimate with the family institution along with how it could be a correspondence between who can receive this inheritance anticipated and who could receive the inheritance. Likewise, backed on national legislation the author takes a stand saying that the legitimate is pars hereditatis because of includes the heirs only. Finally, the author give us more scopes regarding the legitimate while explains how it be related with the institution of collation. / El presente trabajo versa sobre la legítima como institución del Derecho Sucesorio y se centra básicamente en la discusión sobre si debe ser considerada como pars hereditatis o pars bonorum. En esa línea, vincula la legítima con la institución de la familia y cómo se puede ver una correspondencia entre a quiénes se les puede dar la herencia anticipada y quiénes pueden recibir la herencia. Asimismo, apoyándose en las normas nacionales el autor toma una postura al señalar que la legítima es pars hereditatis debido a que incluye solo a los herederos del causante.Finalmente, da más alcances sobre la legítima al explicar cómo se relaciona con la institución de la colación.

Le "vir bonus" apparaît à de nombreuses reprises dans les sources littéraires. Néanmoins, le"vir bonus" n’est pas seulement un idéal éthique, mais il est un critère herméneutique qui permet d’interpréter et de compléter des actes juridiques. C’est dans ce sens technique que les jurisconsultes y ont recours, au moins dès le IIe siècle av. J.-C.Le vir bonus doit être encadré dans le phénomène plus large de l’arbitrage à Rome et il doit être distinct de l’"arbiter ex compromisso". Il est surtout employé dans le domaine du droit des obligations et du droit des successions. Il est donc utilisé pour les actes juridiques bilatéraux et unilatéraux. Parfois le renvoi à l’homme de bien implique la présence d’un tiers qui est appelé à décider comme le ferait un "vir bonus" ; il a toutefois souvent une valeur objective.Dans cette hypothèse, le jugement de l’homme de bien (arbitratus boni viri) a une valeur abstraite. Si un lien existe entre les concepts de "vir bonus" et de "bona fides", le critère herméneutique de l’homme de bien est utilisé aussi dans des actes juridiques qui sont sanctionnés par une action "stricti iuris". L’emploi de l’"arbitratus boni viri" permet de rendre plus flexible le jugement sans pour autant remettre en cause la nature de droit strict de l’action. / The “vir bonus” is often mentioned in the sources. However, the “vir bonus” is not only an ethical ideal, but also a hermeneutic criterion that allows us to interpret and integrate the legal acts. This is the technical meaning given to it by the jurisconsults, at least starting from the II century a.C..The “vir bonus” should be replaced in the general context of Roman arbitration and distinguished from the “arbiter ex compromisso”. In particular, the “vir bonus” is used the field of obligation and inheritance rights. Therefore, it is used in bilateral as well as unilateral judiciary stores. At times, speaking of the “vir bonus” a third party is implied, called into question through the role and actions of a “vir bonus”; however, this third party often has an objective value. In this hypothesis, an honest man’s judgment (“arbitratus boni viri”) has an abstract value. Even though there is a link between the concepts of “vir bonus” and “bona fides”, the hermeneutic criterion of the “vir bonus” is also used in the actions that are “stricti iuris”. The use of the “arbitrates”“boni viri” allows judgment to be more flexible without questioning the “stricti iuris” nature of the action.

This diploma thesis discusses phenomena of parallel legal norms applicable in the Great Britain. There is guaranteed enforceability of those parts of the Islamic law, which deals with family and inheritance matters in the United Kingdom. This phenomenon is result of decades lasting process going back to the colonialism. Given the current events such as so called migration crisis in the Europe and self-declaration of "Islamic State", the question of religious law of minorities become priority theme of public discourse and is also topic of common debates between critics and advocates of normative diversity. Crucial incident that influenced public debate, especially reflection of success rate of immigrants' integration, had been the London bombings of 7/7 2005. In the thesis are presented specific examples of clash of British Common Law and the Islamic Law. The force of disintegration is Salafism that affects Muslim minorities and which is imported to the UK primarily from Saudi Arabia. The online Fatwas, a very problematic issue, is dealt with in the end of the thesis as well. Given the impossibility to regulate influence of the internet, online fatwas have profound effect over vulnerable youngsters. Keywords: Islam, Islamic Law, Great Britain, Sharia, Islamic Family Law, Islamic Inheritance Law,...

Analysis of the adoption of selected principles of the Roman inheritance law in Central Europe Abstract The diploma thesis deals with the analysis of selected principles of Roman inheritance law and their reception in the legal systems of Central Europe, specifically in the Austrian General Civil Code of 1811 and the Czech Civil Code of 2012. It does so through the study of ancient legal sources, modern Roman law literature, modern laws and relevant commentary literature. To compare the application of Roman law principles in modern law, the principle of compulsory share and the principle of nemo pro parte testatus, pro parte intestatus decedere potest were chosen. Since the reasons of delatio hereditatis and the principles belonging to them represent one of the pillars of the theoretical structure of inheritance law, it is appropriate to stress their Roman law roots. The reason for this examination is also the fact that in many modern codifications of civil law, Roman law is highlighted as an ideal model, and it is therefore necessary to examine whether modern legislation is really influenced by Roman law and whether it is not just a pleasing proclamation by the legislator. The diploma thesis deals with the development of the mentioned principles in the Roman history and also with exceptions from these...

La France est un pays laïc. Son système successoral aussi est d'identité laïque. La loi successorale s'applique à tous les français sans distinction de sexe et de religion. En revanche, le Liban est un pays multiconfessionnel. En matière des statuts personnels dont la succession fait partie, il est soumis aux règles religieuses et civiles. Pour les musulmans libanais, ces règles sont issues du Coran. En revanche, les chrétiens et les juifs libanais appliquent une loi laïque inspirée de l'ancien Code civil français. Face à cette situation, le principe de l'égalité de tous devant la loi- garantie par la constitution libanaise- est loin d'être respecté. Depuis longtemps, le droit français est une source d'inspiration du droit libanais. Tel est le cas du Code des contrats et des obligations libanais qui fut le fruit du travail du doyen JOSSERAND, ce Code étant toujours en vigueur au Liban. Dès lors, comment le législateur libanais peut-il moderniser et réformer les lois religieuses pour qu'elles soient en harmonie avec les autres lois du pays ? L'élaboration d'une loi successorale unique à la lumière du droit français serait-elle possible et souhaitable? / France is a lay country. Thus its laws governing system of estates upon death are ruled by the principle of identity. Such laws apply to all French nationals irrespective of sex and religion. On the contrary, Lebanon is a multi-religious country. As regards matters relating to transmission of property upon death, the lebanese are governed by their religious and civil laws. For a Lebanese Moslem such rules are comprised in the Koran. Christian and Jewish Lebanese are subject to a lay legal system which sprang from French civil code. As a result, the principle of equality- of all before the law- warranted by the Lebanese constitution-is far from respected. For a long while now, French law has been a source of inspiration for Lebanese law. For exemple, the Lebanese contracts and debts code which resulted from the work of Dean JOSSERAND, the said code being still law in Lebanon. This being so, how can the Lebanese law maker modernise and reform the religious laws to bring them in line with the other laws of the country ? Would the elaboration of a unified Lebanese law of transmission of property upon death in the light of French law be feasible ?

[pt] O presente trabalho tem por objetivo trazer a necessária reflexão acerca da disciplina jurídica adequada à transmissão causa mortis dos perfis de redes sociais, tendo em vista que o ordenamento jurídico brasileiro ainda não dispõe de um regramento específico sobre o assunto e a atual disciplina do Livro V do Código Civil se revela insuficiente, se não inadequada, para reger e tutelar essas novas situações sucessórias. Sob a perspectiva metodológica do direito civil-constitucional e partindo-se da análise crítica da literatura jurídica, das legislações e jurisprudências estrangeiras e dos projetos de lei envolvendo o tema da herança digital, a dissertação propõe que os perfis de redes sociais devem seguir o destino que lhes foi expressamente indicado em vida pelo usuário no exercício de seu direito à autodeterminação informativa e à autonomia privada existencial, seja através das ferramentas disponibilizadas pelas plataformas, seja pelos mecanismos clássicos do planejamento sucessório, advertindo-se que tal manifestação de última vontade encontra limites na proteção conferida aos direitos fundamentais de terceiros com os quais o de cujus tenha dialogado em suas redes sociais e outros interesses relevantes e juridicamente tutelados. / [en] The purpose of this paper is to bring the necessary reflection on the legal discipline appropriate to the causa mortis transmission of social network profiles, considering that the Brazilian legal system still does not have a specific regulation on the subject and the current discipline of Book V of the Civil Code is insufficient, if not inadequate, to regulate and protect these new succession situations. From the methodological perspective of civil-constitutional law and based on a critical analysis of the legal literature, foreign legislations and jurisprudences, and bills involving the theme of digital inheritance, the dissertation proposes that social network profiles should follow the destiny that was expressly indicated to them by the user during his lifetime in the exercise of their right to informative self-determination and existential private autonomy, either through the tools made available by the platforms, or through the classic mechanisms of succession planning, warning that such manifestation of last will finds limits in the protection conferred to the fundamental rights of third parties with whom the deceased has dialogued on his social networks and other relevant interests that are legally protected.

This diploma thesis [in the master's course], drawn up at the Faculty of Law of Charles University in Prague, deals with the principles of the law of inheritance in Bohemia prior to its codification in 1811. Although inheritance law is one of the oldest branches of law, and was very thoroughly developed in ancient Roman law, in our territory it actually started to develop some more only after the Hussite movement. That is due to the fact that in the Middle Ages, the prevailing concepts were the ruler's right to bona vacantia and family indivisible ownership ["rodinný nedíl" in Czech], both of which did not really make it possible to pass estate from the deceased to their heirs. Therefore the aim of the thesis is to examine and gain a deeper insight into the historical development and historical contexts of the law of inheritance in our territory, which had preceded its modern form that was first codified in Allgemeines bürgerliches Gesetzbuch [the General Civil Code], which accepted the structure of the Inheritance Patent of Joseph II in 1811. Part One of the thesis, Introduction, briefly discusses the law of inheritance as a specific element of legal science, the principles of inheritance law, and inheritance conditions and titles. Part Two, Excursion into History - Inheritance in Roman Law,...

La problématique des successions internationales a, récemment, accédé à l’actualité en Russie après l’ouverture du pays et la libération des échanges privés internationaux. En effet, avec la disparition de l’URSS en 1991, les russes se sont vus ouvrir les frontières, avec la possibilité notamment de développer leur commerce dans une économie mondiale. Ce sont désormais l’ensemble des États qui connaissent une immigration, partagée entre une volonté d’enracinement dans le pays d’accueil, et sinon le désir de retour, du moins la volonté de faire profiter la famille restée dans l’État d’origine de leurs économies. Cette population immigrée souvent vieillit et meurt dans le pays d’accueil. Cette intensification de l’immigration nous montre la nécessité d'une réglementation russe et d’une application claire de cette réglementation dans le domaine des successions internationales. Les règles de conflit russes sont principalement régies par des dispositions de droit interne, car les rares Conventions internationales signées par la Fédération de Russie dans ce domaine sont intentionnellement de nature, soit régionale, soit bilatérale. Pour cette raison, les règles de droit international privé et les règles substantielles russes reflète la spécificité de son système social, économique et juridique. La présente thèse a pour objectif d’étudier ces règles de manière transversale sur toute la matière du droit russe des successions internationales. Les deux principaux axes de cette étude constituent d’une part, la détermination de la loi applicable aux successions internationales, et d’autre part, le domaine d’application de la loi successorale russe. Nous espérons que la thèse sera utile à tous les praticiens qui seront amenés à appliquer le droit international privé russe des successions. / The international inheritance issues have recently gained importance in Russia, since the opening of the country and the liberalisation of private international exchanges. Indeed, since 1991, with the URSS disintegration, the Russian nationals began to have their borders open with the possibility to develop their trade in a global economy. As a known phenomenon in all the countries, the immigration is shared between the desire to set down roots in the host country, and unless there is a will to return, at least a desire to have their families left in the original country benefit from their savings. Most of the time, this immigrant population ages and dies in the host country. The rising immigration from and to Russian Federation, illustrates the need of a clear regulation and enforcement in the area of the international inheritance law. The Russian conflict-of-law rules are mainly governed by internal rules, because the few international conventions signed by Russia in this area are deliberately regional or bilateral. For this reason, the rules of Russian private international law and the internal rules reflect the specificity of its social, economic and legal system. This Ph.D. undertakes a global reflexion on the Russian rules of the international inheritance law area. The two main axis of this study are, on the one hand, the determination of the applicable law to the international inheritance and the exploration of the domain of the Russian law applicable to the international inheritance. The aim of this thesis is to bring support to the patricians called to apply the Russian international private law in the area of inheritance.

Written in Swedish with an English abstract. Polygamy has recently received more and more attention in Sweden due to, among other things, the streams of refugees and globalization. The Swedish norm of marriage is monogamy thus family constellations that go against this sometimes have difficulties to adapt to the Swedish family law. Polygamy is a collective name for marriages where a person is married to several people at the same time. The sex basically does not play a role in the concept of polygamy, but the most common marriage constellation, and the constellation that this essay has delimited itself to, is the one where one man is married to several women. Today, polygamy is mainly practiced in the Muslim countries of Asia and Africa where the Qur'an is an important part of the construction of the countries' legal systems. In order for polygamy to be allowed in Sweden, it is required that the marriage can be recognized according to the law on certain international legal relationships concerning marriage and guardianship (lag om vissa internationella rättsförhållanden rörande äktenskap och förmynderskap). According to the Swedish Tax Agency's (Skatteverket) investigation, there are currently 679 persons registered with one or more spouses in the population register in Sweden; on the other hand, the figure is not considered to reflect reality. When a person dies, there are many things to be organized. Most of these issues in Sweden are regulated in the Inheritance Code (ärvdabalken). But since most of the family law in Sweden is based on the Swedish norm of marriage of monogamy, there are several application problems when the Inheritance Code is to be applied to polygamous marriages. But although the law is mainly designed for monogamy, it is possible to apply the law to polygamous family constellations. Even though it is not designed for this purpose, the law should be considered flexible enough that it can be applied. However, the application of the law creates problems among other things when it comes to the women in the relationship. It is clear that women in polygamous marriages have more uncertainties than women in monogamous marriages when it comes to the right to inherit and survivor`s protection. It is also difficult to presume that the proposal for legislative amendment that are on the table will contribute to strengthening the protection of the women. However, there are many indications that it in general looks good for the children in the marriages. There is really not much that suggests that children whose parents are in polygamous relationships are treated a lot differently when it comes to the right to inherit then children with parents in monogamous marriages. / Polygami har på senare tid uppmärksammats mer och mer i Sverige med anledning av bland annat flyktingströmmar och globalisering. Den svenska äktenskapsnormen är tvåsamhet, monogami vilket således har lett till att familjekonstellationer som går emot denna norm ibland har svårt att anpassas till den svenska familjerätten. Polygami är ett samlingsnamn för äktenskap där en person är gift med flera personer samtidigt.  I grunden spelar könet inte någon betydelse för begreppet polygami men den vanligaste äktenskapskonstellationen, och den konstellation som uppsatsen har avgränsat sig till, är den där en man är gift med flera kvinnor. Idag är polygami främst praktiserat i de muslimska länderna i Asien och Afrika där Koranen är en viktig del av uppbyggnaden av ländernas rättsordningar. För att polygami ska bli tillåtet i Sverige krävs det att äktenskapen kan erkännas enligt lagen om vissa internationella rättsförhållanden rörande äktenskap och förmynderskap. Enligt Skatteverkets utredning finns det idag 679 personer registrerade med en eller flera makar i folkbokföringsdatabasen i Sverige, däremot anses siffran inte spegla verkligheten. När en människa dör är det mycket saker som ska anordnas. De flesta av dessa angelägenheterna i Sverige regleras i ärvdabalken. Men eftersom den till största delen av familjerätten i Sverige utgår från den svenska äktenskapsnormen om tvåsamhet, föreligger det ett flertal tillämpningsproblem när ärvdabalken ska tillämpas på polygama äktenskap. Men trots att lagen i huvudsak är utformad för monogami finns det möjlighet att tillämpa lagen vid polygama familjekonstellationer. Trots att lagen i sig inte är konstruerad för polygama familjer torde den dock vara så flexibel att den går att tillämpa. Tillämpningen av lagen är dock behäftade med problem för bland annat kvinnorna i relationen. Det är tydligt att kvinnor i polygama äktenskap har det mer osäkert än kvinnor i monogama äktenskap när det kommer till arv och efterlevnadsskydd. Att de förslag till lagändring som ligger på bordet kommer bidra till en stärkelse av kvinnornas skydd är även det svårt att förmoda. Mycket tyder dock på att det överlag ser bra ut för barnen i äktenskapen. Det finns egentligen inte mycket som tyder på att barnen i hög utsträckning blir särbehandlade jämte barn i monogama äktenskap.