Texte remanié de: Th. doct.--Hist.--Paris--EHESS, 1994. Titre de soutenance : La justice pénale à Quito, 1650-1750, l'administration comme phénomène social. / Bibliogr. p. 339-359. Glossaire.

Thèse--Droit--Paris, 1966. / Bibliogr. p. 19-24.

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Thesis advisor: Robert C. Bartlett / At the beginning of the fifth book of the Nicomachean Ethics, Aristotle tells us that, according to common opinion, justice is lawful and fair. He concludes his examination of justice with a discussion of equity, which proves to be neither strictly lawful nor strictly fair—and yet Aristotle tells us that equity is, in a certain sense, the highest form of justice. This dissertation explains how Aristotle reaches this startling conclusion. I begin with an exploration of the careful taxonomy of justice that Aristotle lays out in the first half of book five. But Aristotle abruptly abandons this taxonomy midway through the book when he turns from the simply just to the politically just. For this reason and others, I argue that the second half of the book is not, as some have asserted, the application of the universal principles of justice to a political situation, but a new beginning and a fresh attempt to articulate the virtue of justice, free from the flaws we discover through a careful study of the first half of the book. Aristotle’s political justice takes its bearings from the health of a republican government, that is, a government of free and equal citizens. And yet political justice, like political courage, remains on the level of politics. Aristotle’s discussion of equity at the end of the book presents the virtuous form of justice, which corrects the flaws of justice as lawfulness and justice as fairness and permits justice to take its place in the economy of a noble human life. / Thesis (PhD) — Boston College, 2016. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Political Science.

Thesis (Ph. D. in sociology)--Washington State University. / Includes bibliographical references.

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This inquiry explores experiences and interpretations of transformation within the arena of Restorative Justice. Qualitatively guided by a descriptive-exploratory design this study employed a mixed ethnographic-phenomenological methodology. This allowed emic and etic perspectives and an unfolding- reflexive (Merleau-Ponty, 1962) research approach to be documented. Although recent research has investigated Restorative Justice from the perspective of theory and practice, I am unaware of any systematic investigations into individual lived experiences of transformation contextualized theoretically (Wolcott, 1994) within Wilber’s (2000a) Integral theory and Jung’s (Vol. 8, 1953-1979) Transcendent Function. Moreover, although some researchers have explored the relationship between Jungian and Integral theories (Harris, 2002), I am unaware of any empirical research that combines these within a conceptual framework. The conceptual framework of this study initiated conceptualization of an Integral Model of Transformation that holistically accounts for individuals’ change processes as it is inclusive of psychological, behavioural, sociological and cultural contexts. Findings have also been disseminated into an Integral Model of Evaluation for Restorative Justice program and processes (see Moore, 2003). In addition, this research initiative informed development of a model of implementation of Restorative Justice in mainstream schools (2001A), as well as a new approach to multi-cultural counselling using Restorative Justice as a conceptual framework (see Moore, 200IB). Thus, this study contributed to knowledge of counselling psychology related to theories of change for individuals living in the aftermath of conflict and crime as well as the application of theory into practice. The fourteen participants in this study were adults involved in Restorative Justice through a variety of roles including those of victims of harm, convicted offenders and community activists. In-depth, semi-structured interviews were conducted in order to discover participants’ interpretations of transformation and lived experiences with Restorative Justice. Data collection also was facilitated via in-depth immersion in the field over a thirty-month period. My participant-observer role and reflexivity was managed through field notes, research journals and documentation with creative arts. Analysis, interpretation and synthesis of the data had several phases. Content Analysis was used to assess interview data through first level coding, pattern coding and memoing. Interpretation of initial analyses was then contextualized within Jungian and Integral theories. Finally, interpretation of findings culminated in a creative synthesis of insights. Findings indicate that five grand themes influenced change processes for participants: satisfaction of basic human needs; existential concerns; interconnectedness and shared humanity; Transformational Justice and power relationships; and transpersonal experiencing. These themes combined with the interpretation of findings using Jungian and Integral theories together formed a proposed Integral Model of Transformation in the arena of Restorative Justice. Findings confirm a consistent pattern of change in the arena of Restorative Justice for victims, offenders and community activists, that at the same time reflected the unique contexts of each individual’s life. This was a process of transformation from a fractured-constricted sense of life to a synthesized balance manifest as a perception of self as belonging in an interdependent world. / Graduate

Cette thèse à travers une étude de cas est consacrée à la description et à l'analyse des problèmes du pluralisme juridique en Colombie. La première partie présente, dans le contexte historique, geographique et social colombien, les traits fondamentaux de la structure sociale et de la culture d'un groupe indigène : les Wayuu. A de multiples points de vue ce peuple se distingue des canons de la culture occidentale. On saisit sur cet exemple la diversité des mondes humains et la nécessité pour le droit d'intégrer le fait du pluralisme. Cette question est développée dans notre deuxième partie. Nous y montrons la crise du monisme juridique et des conceptions classiques du droit pénal. Sur l'exemple concret du mode traditionnel de réglement de conflits parmi les Wayuu, nous faisons apparaître la nécessité pour l'état de droit d'admettre un pluralisme culturel et juridique de la société qui en réalité a toujours existé. Cette ouverture à la différence est solidaire d'un abandon des conceptions juridiques essentialiste et apriorique en particulier dans le droit pénal. C'est à ce prix que l'on peut comprendre la permanente reconstruction que requièrent des concepts comme ceux de délit, délinquant et sanction. Nos derniers développements sont consacrés aux décisions de la Cour constitutionnelle colombienne, qui a reconnu la diversité culturelle comme un droit fondamental, base de la dignité de nombre de collectivités existants en Colombie. Nous montrons comment, depuis la dernière décennie du XXe siècle le pouvoir constitutionnel a été dans notre pays un protecteur des droits fondamentaux. Le débat reste ouvert entre les droits fondamentaux universels et les droits fondamentaux construits culturellement ; pour sa part la cour constitutionnelle décide au cas par cas, sans généraliser ses décisions, l'important étant qu'elle fasse entrer dans la réalité juridique le pluralisme dont la société colombienne est riche culturel et juridique dans son cadre factuel. / This thesis through a case study ist devoted to describing and analyzing the problems of legal pluralism in Colombia. The first part presents the historical, geographical and social colombian basic features of social structure and culture of an indigenous group: the Wayuu. At multiple points of view that people have different canons of Western culture. They seized on this example, the diversity of human worlds and the need for the right to integrate the fact of pluralism. This issue is developed in our second part. We show the crisis of legal monism and classical concepts of criminal law. In the concrete example of the traditional mode of conflict resolution among the Wayuu, we highlighted the need for the rule of law to admit a legal and cultural pluralism of society that really has always existed. This opennes to difference is secured to an abandonment of legal concepts and essentialist a priori especially in criminal law. This is the price that we can understand the ongoing reconstruction require that concepts such as crime, offenders and punishment. Our latest developments are dealing with decisions of the Colombian Constitutional Court, which recognized cultural diversity as a fundamental right to basic dignity of many communities existing in Colombia. We show how, over the last decade of the twentieth century the constitutional power has been in our nation a protector of human rights. The debate remains open between universal human rights and human rights culturally constructed, for its part, the Constitutional Court decides on a case by case, without generalizing its decisions, it is important to make into reality the legal pluralism which the Colombian society is cultural and juridical rich and is in its legal and factual context.