Thesis--Königsberg.

Thesis (M.A.I.S.)--Oregon State University, 2011. / Printout. Includes bibliographical references (leaves 126-135). Also available on the World Wide Web.

Thesis (doctoral)--Rijksuniversiteit te Leiden, 1948. / "Stellingen" (1 leaf) inserted. Includes bibliographical references.

Thesis (Ph.D.)--Duquesne University, 2006. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 356-388) and index.

Submitted by Ana Valéria de Jesus Moura (anavaleria_131@hotmail.com) on 2014-08-26T14:07:58Z No. of bitstreams: 1 ERICA VERÍCIA DE OLIVEIRA CANUTO.pdf: 680084 bytes, checksum: 89f76f5fb21fd30d3d679b528802c8f9 (MD5) / Approved for entry into archive by Ana Valéria de Jesus Moura (anavaleria_131@hotmail.com) on 2014-08-26T14:08:27Z (GMT) No. of bitstreams: 1 ERICA VERÍCIA DE OLIVEIRA CANUTO.pdf: 680084 bytes, checksum: 89f76f5fb21fd30d3d679b528802c8f9 (MD5) / Made available in DSpace on 2014-08-26T14:08:27Z (GMT). No. of bitstreams: 1 ERICA VERÍCIA DE OLIVEIRA CANUTO.pdf: 680084 bytes, checksum: 89f76f5fb21fd30d3d679b528802c8f9 (MD5) / O regime patrimonial de bens no casamento e na união estável é o conjunto de regras que regem as relações patrimoniais entre os cônjuges ou companheiros.Com a entrada em vigor do novo Código Civil (lei nº 10.406, de 10 de janeiro de 2002), em 11 de janeiro de 2003, houve a mudança de diversos dispositivos atinentes à matéria. Suprimiu-se o regime dotal, acrescentou-se o regime de participação final nos aqüestos, além do que, se previu a possibilidade de alteração do regime de bens no curso do casamento. A mais importante das alterações referentes ao regime de bens, certamente foi a autorização para que os cônjuges pudessem mudar o regime de bens ainda quando em curso o casamento. Trouxe, como isso, um novo paradigma, revogando o princípio da imutabilidade dos pactos antenupciais. A presente pesquisa tem por objetivo analisar a nova regra a mutabilidade do regime de bens, seus requisitos, forma, efeitos, procedimento, bem como a realidade de outros países. O pedido deve ser submetido ao controle judicial, através de petição conjunta dos cônjuges, no qual farão exposição dos motivos que fundamentam o pedido, devendo comprovar a procedência das razões que invocam. Também há, no texto legal, a ressalva de direitos de terceiros, porventura prejudicados com a alteração do regime de bens, sendo ineficaz em relação a este. Os efeitos da modificação do regime de bens, semelhante ao pacto antenupcial, se condicionam ao registro junto ao Cartório de Registro Imobiliário no domicílio dos cônjuges. O procedimento é de jurisdição voluntária, não cabendo intervenção de quem quer que seja, além dos próprios cônjuges. E o juiz poderá designar audiência de ratificação do pedido ou mesmo de justificação, para comprovação da procedência das razões alegadas pelas partes. A análise da realidade de outros países, também objeto da pesquisa, se constitui um instrumento importante para conduzir o intérprete na aplicação do novo instrumento de garantia da liberdade contratual no âmbito do casamento. Por fim, faz-se uma avaliação positiva em relação à inserção da nova regra no ordenamento jurídico brasileiro.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A união estável é uma forma de relação conjugal presente, como concubinato, em diversas sociedades desde a antiguidade, constituindo uma opção de vida conjugal que tem se tornado cada vez mais freqüente na atualidade. O novo Código Civil (2002), em coerência com as mudanças introduzidas pela Constituição de 1988, confere a esse tipo de vínculo o título de entidade familiar, passando ele a compor o Livro de Família deste diploma legal. O tratamento jurídico fez dessa forma de relação antiga um novo arranjo conjugal, fato com inúmeras implicações no âmbito da vida privada. Como fato novo, a união estável gera estranhamentos, provocando um processo de familiarização social através da sua ancoragem em forma de relações conjugais já existentes: o casamento ou o concubinato. A partir desse entendimento, o presente trabalho teve por objetivo descrever, analisar e comparar as representações sociais a respeito da união estável produzidas por homens e mulheres, em quatro condições distintas: casados, solteiros, em união estável, separados. A amostra da pesquisa empírica foi composta de 304 sujeitos, com 76 em cada situação conjugal considerada, sendo metade homens e metade mulheres. O instrumento utilizado foi um questionário composto de 41 questões, sendo 21 fechadas e 19 abertas. Dentre elas, 40 são questões substantivas relativas à união estável, com vistas à obtenção de dados que configurem circunstancialmente as representações sociais. O questionário é iniciado por uma questão específica de evocação livre à descrição de uma relação conjugal do tipo união estável, para identificação dos conteúdos temáticos básicos e da estrutura das representações, de modo a permitir sua comparação. Finalmente, uma questão, desmembrada em 6 itens, visa à caracterização sócio-demográfica do conjunto dos sujeitos. As evocações foram analisadas através do software EVOC, permitindo identificar a estrutura das representações sociais. As respostas às perguntas fechadas e abertas, estas após sua categorização, foram objeto de um tratamento estatístico descritivo simples. Os resultados demonstraram que o núcleo central das representações sociais dos quatro grupos investigados compõe-se basicamente pelos sentimentos de amor e respeito. Observou-se também um alto grau de informação a respeito da união estável e posicionamentos predominantemente favoráveis tanto a respeito da legalização quanto em relação a alguns de seus aspectos jurídicos considerados polêmicos, como a conversão da união estável em casamento. Este estudo evidenciou ainda que a representação social da união estável procede basicamente de uma ancoragem no casamento, embora se tenha observado também a perpetuação da crença existente no senso comum de que é mais fácil se separar na união estável do que casamento / The Common-law marriage is one kind of interpersonal relationships, as concubinage, existent in many societies since the beginning of time. Besides being one option for couples who seek an intimate relationship, it has become increasingly frequent nowadays. The new Civil Code (2002) in agreement with the changes introduced by the 1988 Constitution statuses this type of union the with the title of Family Unit and establishes it as part of the Book of Family of this piece of legislation. The legal recognition made this ancient kind of union a new possibility of marriage, what leads to unlimited implications concerning people' private lives. As any new fact, common-law marriage brings up strangeness, leading to a process of social familiarization basically through the foundations of the existent kinds of wedlocks, the statutory marriage and concubinage. From this understanding, the following paper had as objectives to describe, analyze and compare the social representations concerning common-law marriage by men and women in four different marital status: legally married, single, separated and living in a common-law marriage. The sample of the empirical research was composed of 304 subjects, 76 in each marital status considered, being half men and half women. The instrument used was a questionnaire consisting of 41 questions, 21 of them were close and 19 were open questions. Among them, 40 were substancial questions related to common-law marriage in order to obtain data that would define the social representations. The questionnaire starts with a descriptive brainstorming question on common-law marriage to identify the basic content themes and the structure of the representations, so that it would be possible to compare. Eventually, a question broken into 6 itens aimed to specify the subjects social-demographic status. The evocations were analyzed by the software EVOC allowing to identify the structure of the social representations. After categorization, the answers to both open and close questions were subject of a simple descriptive statistical treatment. The results showed that the central core of the social representations in each of the four groups investigated is composed mainly by the feelings of love and respect. In addition, it was noticed a high level of information concerning common-law marriage and predominantly favourable positions not only concerning legalization but also into some controversial legal aspects such as the conversion of common-law marriage into statutory marriage. This research pointed out that the social representation of common-law marriage stands anchored basically into statutory marriage, although it was also observed the perpetuation of the existing common sense belief that it is easier to separate when in a common-law marriage than in a legal marriage.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A união estável é uma forma de relação conjugal presente, como concubinato, em diversas sociedades desde a antiguidade, constituindo uma opção de vida conjugal que tem se tornado cada vez mais freqüente na atualidade. O novo Código Civil (2002), em coerência com as mudanças introduzidas pela Constituição de 1988, confere a esse tipo de vínculo o título de entidade familiar, passando ele a compor o Livro de Família deste diploma legal. O tratamento jurídico fez dessa forma de relação antiga um novo arranjo conjugal, fato com inúmeras implicações no âmbito da vida privada. Como fato novo, a união estável gera estranhamentos, provocando um processo de familiarização social através da sua ancoragem em forma de relações conjugais já existentes: o casamento ou o concubinato. A partir desse entendimento, o presente trabalho teve por objetivo descrever, analisar e comparar as representações sociais a respeito da união estável produzidas por homens e mulheres, em quatro condições distintas: casados, solteiros, em união estável, separados. A amostra da pesquisa empírica foi composta de 304 sujeitos, com 76 em cada situação conjugal considerada, sendo metade homens e metade mulheres. O instrumento utilizado foi um questionário composto de 41 questões, sendo 21 fechadas e 19 abertas. Dentre elas, 40 são questões substantivas relativas à união estável, com vistas à obtenção de dados que configurem circunstancialmente as representações sociais. O questionário é iniciado por uma questão específica de evocação livre à descrição de uma relação conjugal do tipo união estável, para identificação dos conteúdos temáticos básicos e da estrutura das representações, de modo a permitir sua comparação. Finalmente, uma questão, desmembrada em 6 itens, visa à caracterização sócio-demográfica do conjunto dos sujeitos. As evocações foram analisadas através do software EVOC, permitindo identificar a estrutura das representações sociais. As respostas às perguntas fechadas e abertas, estas após sua categorização, foram objeto de um tratamento estatístico descritivo simples. Os resultados demonstraram que o núcleo central das representações sociais dos quatro grupos investigados compõe-se basicamente pelos sentimentos de amor e respeito. Observou-se também um alto grau de informação a respeito da união estável e posicionamentos predominantemente favoráveis tanto a respeito da legalização quanto em relação a alguns de seus aspectos jurídicos considerados polêmicos, como a conversão da união estável em casamento. Este estudo evidenciou ainda que a representação social da união estável procede basicamente de uma ancoragem no casamento, embora se tenha observado também a perpetuação da crença existente no senso comum de que é mais fácil se separar na união estável do que casamento / The Common-law marriage is one kind of interpersonal relationships, as concubinage, existent in many societies since the beginning of time. Besides being one option for couples who seek an intimate relationship, it has become increasingly frequent nowadays. The new Civil Code (2002) in agreement with the changes introduced by the 1988 Constitution statuses this type of union the with the title of Family Unit and establishes it as part of the Book of Family of this piece of legislation. The legal recognition made this ancient kind of union a new possibility of marriage, what leads to unlimited implications concerning people' private lives. As any new fact, common-law marriage brings up strangeness, leading to a process of social familiarization basically through the foundations of the existent kinds of wedlocks, the statutory marriage and concubinage. From this understanding, the following paper had as objectives to describe, analyze and compare the social representations concerning common-law marriage by men and women in four different marital status: legally married, single, separated and living in a common-law marriage. The sample of the empirical research was composed of 304 subjects, 76 in each marital status considered, being half men and half women. The instrument used was a questionnaire consisting of 41 questions, 21 of them were close and 19 were open questions. Among them, 40 were substancial questions related to common-law marriage in order to obtain data that would define the social representations. The questionnaire starts with a descriptive brainstorming question on common-law marriage to identify the basic content themes and the structure of the representations, so that it would be possible to compare. Eventually, a question broken into 6 itens aimed to specify the subjects social-demographic status. The evocations were analyzed by the software EVOC allowing to identify the structure of the social representations. After categorization, the answers to both open and close questions were subject of a simple descriptive statistical treatment. The results showed that the central core of the social representations in each of the four groups investigated is composed mainly by the feelings of love and respect. In addition, it was noticed a high level of information concerning common-law marriage and predominantly favourable positions not only concerning legalization but also into some controversial legal aspects such as the conversion of common-law marriage into statutory marriage. This research pointed out that the social representation of common-law marriage stands anchored basically into statutory marriage, although it was also observed the perpetuation of the existing common sense belief that it is easier to separate when in a common-law marriage than in a legal marriage.

This thesis is aimed at specific questions of conflict rules of the international family law. Specifically, it focuses on the conflict law rules of matrimonial law with an international element. It takes into account the domestic, as well as the international regulation and regulation of the European Union. The thesis is divided into eight chapters. It starts with an introduction, which is followed by the second chapter which deals with the concept of international family law and its sources. The third chapter devoted to a general explanation of the conflict rules including the most significant related terms, such as determining factor or public order. The fourth chapter is aimed at the legal regulation of concluding a marriage with respect of the conflict rules determining the law applicable in case of capacity to conclude a marriage, its validity and form. This chapter also deals with consular marriages and marriages concluded abroad in case of threat to life. The fifth chapter contains he conflict rules of personal and property situation of spouses. This chapter at the same time reflects a recent progress in this field as far as European Union law on property situation in marriage is concerned. The sixth chapter is aimed at termination of mixed marriage and primarily at conflict rules of...

Beginning in the early nineteenth century, American jurisprudence grappled with the issue of marital property. States under the Anglo-American legal tradition of common law revised marital property allocations to allow wives to hold certain categories of property separate from their husbands. These changes were enacted, in part, to insulate a wife's property from the vagaries of the market but the judicial response reveals a larger narrative of ambivalence and anxiety about women, property, and the suggested mobility of separately held possessions. Marital property reform begins in an historical moment when the question of what a woman could own in marriage morphed into larger cultural anxieties such as the very meaning of ownership and things themselves in the face of new intangible properties. Writers of fiction also captured these anxieties, and created imagined scenarios of marriage and property to expose constructions of ownership, property, womanhood, and marriage. Edna Pontellier in Kate Chopin's The Awakening attempts her withdrawal from her marriage by dismantling the Pontellier home and removing what she believes she owns to a separate physical space. The tragedy of her story can be understood for its legal impossibility under common law, as well as the restricted meanings of marriage and separate property under Louisiana's civil law jurisdiction. At the end of Edith Wharton's Summer, Charity Royall chooses to secretly reclaim a brooch that was a gift from her lover. Her action suggests a desire for privacy and could be viewed as fraudulent to her marriage vows. Pauline Hopkins's character Hagar in Hagar's Daughter repossesses material spaces in which she was forbidden to own and control because of her race and gender, and uses the American justice system to support her claims to ownership and contractual rights. In contrast to Hopkins's tenuous but nonetheless optimistic portrayal of contract, Marìa Amparo Ruiz de Burton's novel Who Would Have Thought It? describes contract and the American legal system overall as empty promises. Marriage and property in Ruiz de Burton's novel work as tropes through which to critique nineteenth-century American society and the destructive force of capitalism within its most intimate spaces.

A study of Imāmī Islamic law, gender and soteriology; marriage and divorce as technologies of the self. / This dissertation explores marriage in Muslim Imāmī juristic law as an embodiment of a set of practices that are aimed at cultivating the pious and virtuous self. As a ritual practice for mainstream Imāmī jurists, marriage (and its corollary activities, e.g. sex) was a mode of pietistic self-fashioning and hence a technology of the self. When faced with the strong possibility or inevitability of marital breakdown, and the sexual sins that may have come about as a result of this breakdown, Imāmī jurists opted for creating a space for women’s prerogative to divorce in which the marriage could end whilst still upholding Islam as a program for the circumvention of sin and the production of īmān. Divorce, in this sense, can be thought of as a safety mechanism and extension of marriage’s program for the nurturing of a pietistic psychology in men and women. The textual and gendered discourse of juristic law was therefore aimed at creating a legal program for individuals so as to maintain the normative Muslim’s ontological bond with God through a series of regulations, disciplines, bodily practices and juristically permitted gendered power inversions that promoted soteriological success. This study argues that the primary concern of Imāmī jurists was not to maintain a gendered hierarchy as the current dominant scholarship holds, but to prevent sin, especially zinā, the corruption of the qalb (metaphysical heart) and ultimately avoid damnation in the Hereafter. For Imāmī jurists, marriage was not just a procedural practice of rights and duties, but a mode of self-development and a platform through which an eschatological battle against sexual sin and the Devil took place in. When patriarchy, or more specifically, asymmetrical power relations between (actual/potential) wives and husbands (or guardians) conflicted with the soteriological aims of juristic discourse, the former was inverted. The study concludes that maintaining gender hierarchy was not integral to the cosmology of juristic practice (even in its premodern discourse); it was maintaining the normative believer’s ontological bond with God and saving him/her, as well as the believing community, from damnation. Theological concerns for salvation - and the cultivation of the pious self that made salvation possible – is what animated Imāmī juristic discourse and not patriarchy whether it was obtained from the source-texts (Qur’an, ḥadīth) or social custom (ʿurf). This study undertakes this task by observing six key areas in the Imāmī tradition where notions of salvation and spiritual ontology in marriage/divorce figure the most prominently: juristic preliminaries on marriage and zinā, interfaith marriage, prepubescent marriage, temporary marriage with zānīyahs, nushūz and khulʿ divorce. / Thesis / Doctor of Philosophy (PhD)