L'assurance maritime constitue la première forme d'assurance connue, qui s'est développée à la fin du Moyen-Âge et a gagné l'ensemble de l'Europe au XVIe siècle. Rouen, l'une des plus importantes villes commerciales et maritimes du royaume de France, fut la première – et la seule – à être dotée d'un greffe des assurances dès 1556. Elle constitue donc un lieu de choix pour l'étude de ce contrat dans notre pays. Le caractère aléatoire de l'assurance a posé très tôt le problème de l'équilibre des intérêts des parties. D'une part, l'assuré devait pouvoir bénéficier de garanties suffisantes pour recourir à l'assurance. Il s'agissait d'autre part de protéger l'assureur, qui, en plus de prendre les risques de l'expédition à sa charge, se trouvait en grande partie dépendant de la bonne foi de son assuré. Aux côtés de leur « commis aux assurances », les marchands rouennais ont alors recherché et adopté des solutions. L'ordonnance de la Marine de 1681, première législation française sur les assurances, a ensuite tenté d'unifier les usages et pratiques du royaume. Elle a proposé différentes mesures pour promouvoir ce contrat tant auprès des assurés que des assureurs. L'assurance maritime, en lien avec les nombreux domaines juridiques que sont le droit des obligations, le droit commercial, le droit maritime, le droit cambiaire ou encore celui des sociétés, a alors évolué sous l'influence conjuguée des juges et des marchands, toujours soucieux de trouver un équilibre contractuel. / Shipping insurance is the first known form of insurance. It was instituted at the end of the Middle Ages and spread to the whole of Europe in the sixteenth century. Rouen, as one of the largest commercial and maritime cities in the Kingdom of France, was the first and indeed the only city to be given a patent for insurance as early as 1556. It is therefore the ideal place in which to study such a contract in this country. The fluctuating nature of insurance quickly pinpointed the problem of balancing the interests of the parties involved. On the one hand, the insured person needed to be able to benefit from guaranties allowing him to resort to insurance. Similarly, the insurer needed to be protected since he not only had the responsibility of the voyage, with the risks that that implied, but was also dependent on the honesty of the person insured. Together with their “insurance agents”, the merchants of Rouen therefore sought and adopted solutions to this problem. The Royal Ordinance of Shipping, in 1681, – the first French legislation on insurance – then endeavoured to unify the customs and uses carried out in the Kingdom of France. It offered various measures to develop this contract between the insured and the insurer. Maritime insurance, together with the many other sectors of law such as that of obligations, commercial law, maritime law, law pertaining to Exchange or to Societies, then evolved under the combined influence of the judiciary and of merchants, continually seeking a contractual balance.

No description available.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

Thesis (MPhil)--Stellenbosch University, 2002 / ENGLISH ABSTRACT: During the history of Israel the concept of "purity" had developed as a way in which God's people could honour his holiness and draw nearer to him, as a sanctified nation. By the time of Jesus, in Second Temple Judaism, the purity system had become restrictive. This had been influenced by political and social developments, including an increased desire to withdraw from Hellenistic and other factors which were seen as contaminating the integrity of Judaism. There were diverse perceptions regarding the achievement of the purity of Israel, including militaristic confrontation and expulsion of alien occupation forces, stricter adherence to the Law and, in some cases, total withdrawal from general society (such as at Qumran). It was, however, particularly the Pharisaic imposition of the supplementary oral tradition, supposed to clarify the written Law, which imposed hardship on those who, through illiteracy or inferior social status, were unable to meet all the minute provisions which would ensure ritual purity. The expansion of the Law of Moses by the commentary of the rabbis, which over time became the entrenched oral "tradition of the fathers", was originally intended to promote access to God by clarifying obscure points of the Law, in the pursuit of purity. However, this oral tradition had, in fact, become an instrument of alienation and separation of the ordinary people not only from the Pharisees, who considered themselves as the religious elite, but also from God. The common people, that is, a large section of the population, felt rejected and on the outside of both religious and social acceptance. On the material level they also suffered under a heavy tax burden, from both Temple and State, which aggravated their poverty. It was this situation which Jesus confronted in his mission to change the ideological climate and to reveal the Kingdom of God as being accessible to all who accepted the true Fatherhood of God, in penitence and humility. He denounced the hypocrisy which professed piety but which ignored the plight of those who were suffering. Hark 7 : 1-23 symbolizes the difference between the teaching and practice of Jesus and that of the Pharisees, and provides metaphorically a pattern of Christian engagement which is relevant in the South African situation today. The Christian challenge is to remove those barriers, both ideological and economic, which impede spiritual and material well-being within society. By active engagement, rather than by retreating to the purely ritualistic and individualistic practice of religion, the realization of the Kingdom of Heaven, as inaugurated by Jesus, will be advanced. / AFRIKAANSE OPSOMMING: Gedurende die geskiedenis van Israel het die konsep van reinheid ontwikkel as 'n wyse waarin die die volk van God Sy heiligheid kan eer en tot Hom kan nader, as 'n geheiligde volk. Teen die tyd van Jesus, tydens Tweede Tempel Judaïsme, het die reinheid sisteem beperkend geword. Dit is beïnvloed deur politieke en sosiale ontwikkelinge, insluitende 'n toenemende drang om te onttrek van Hellenistiese en ander faktore, wat beskou is as 'n besoedeling van die integriteit van Judaïsme. Daar was diverse persepsies aangaande die uitvoering van die reinheid van Israel, insluitende militaristiese konfrontasie en die uitwerping van vreemde besettingsmagte, strenger onderhouding van die Wet en in sekere gevalle, totale onttreking van die algemene samelewing (soos by Qumran). Tog was dit in besonder die Fariseërs se oplegging van bykomende mondelinge tradisie, veronderstelom die geskrewe Wet te verhelder, wat ontbering veroorsaak het vir die wat as gevolg van ongeletterdheid of minderwaardige sosiale status nie in staat was om aan elke haarfyn bepaling, wat rituele reinheid sou verseker, te voldoen nie. Die uitbreiding van die wet van Moses deur die kommentaar van die rabbies, wat met verloop van tyd die ingegrawe mondelinge "tradisie van die vaders" geword het, was oorsproklik bedoel om toegang tot God te verseker, deur die verheldering van onduidelike aspekte van die wet, in die nastreef van reinheid. Hierdie mondelinge tradisie het egter 'n instrument van vervreemding geword en skeiding gebring tussen gewone mense en die Fariseers, sowel as die wat hulleself beskou het as die religieuse elite. Dit het egter ook skeiding gebring tussen mense en God. Die gewone mense, dit is die meerderheid van die bevolking, het verwerp gevoel en aan die buitekring van beide religieuse en sosiale aanvaarding. Op materiële vlak het hulle ook gelyonder die juk van swaar belasting, van beide die Tempel en die Staat, wat hulle toestand van armoede vererger het. Dit was hierdie situasie wat Jesus gekonfronteer het in sy strewe om die ideologiese klimaat te verander en om die Koninkryk van God te openbaar as toeganklik vir almal wat die ware Vaderskap van God aanvaar, in berou en in nederigheid. Hy het die skynheiligheid verwerp wat aanspraak maak op vroomheid, maar die toestand van die lydendes ignoreer. Markus 7:1-23 simboliseer die verskil tussen die onderrig en die praktyk van Jesus en dié van die Fariseërs en voorsien metafories 'n patroon van Christelike verbintenis, wat relevant is binne die eietydse Suid-Afrikaanse konteks. Die uitdaging aan die Christendom is om die skeidslyne te verwyder, beide ideologies en ekonomies, wat geestelike en materieële welsyn binne die gemeenskap belemmer. Deur aktiewe betrokkenheid, eerder as om bloot te onttrek tot die suiwer ritualistiese en individualistiese beoefening van religie, sal die realisering van die Koninkryk van die Hemel soos ingehuldig deur Jesus, bevorder word.

This research project explores an area which had been touched only tangentially, being a comparative analysis of the idea and interpretations of friendship which emerge from the three vernacular collections attributed to the supervision of King Alfonso X of Castile (1252-1284): namely the Marian songs Cantigas de Santa María, the law code known as the Siete Partidas and the chronicle Estoria de España. These sources have been examined by adopting a thematic approach which has highlighted the existence of categories such as spiritual, religious and political friendships, as well as other forms of amicable relationships, including those between representatives of different religious, ethnic and social groups. Additionally, this study demonstrates that there was a conscious adoption of a specific lexicon of amicitia which contributed to reinforce either the opposition or the coincidence between friendship, companionship and counsellorship. Despite the undeniable inheritance of both classical eastern and western traditions, the works of the ‘Learned’ King present a peculiar idea of friendship which was deeply affected by contemporary historical contingencies and by the political and cultural projects of a sovereign who wanted to be regarded as a friend of his people, without denying, however, the unbridgeable gap which existed between different social groups. Interestingly, even if the Alfonsine works display a complicated range of relationships which envisage clear differences, they still outline a perfectly-balanced system within which the general and untouchable rules of friendship predominated, although in some cases certain variants were allowed in order to adapt such general requirements to contemporary social and political situations.

Em 5 de fevereiro de 2017 a Constituição Política dos Estados Unidos Mexicanos completa cem anos. Corolário da Revolução Mexicana que a antecedeu, a Constituição Mexicana de 1917 é a primeira no mundo a assegurar direitos sociais regulação da propriedade e reforma agrária, direitos dos trabalhadores, direito à educação laica em seu texto. A criação de um constitucionalismo social transformou o próprio conceito de Estado, ampliando consideravelmente tanto sua capacidade de intervenção na realidade como as expectativas e demandas sociais de ação estatal. O objetivo desta tese foi descrever e analisar o desenrolar revolucionário mexicano entre 1910 e 1917, principalmente a partir dos planos e documentos jurídicos produzidos pelos diferentes grupos que dele participaram, para compreender o contexto histórico que possibilitou as formulações originais e a inclusão de direitos sociais na Constituição de 1917. A análise dessa porção da história do direito mexicano mostra que, ao adotarem a forma jurídica para escrever seus anseios de transformação social, as diferentes correntes revolucionárias mexicanas decidiram deliberadamente disputar a forma-direito que seria responsável por ordenar a sociedade. Assumiram que o conteúdo das normas jurídicas futuras estava também sujeito ao resultado da luta social que eles vinham travando. E que não se tratava de uma batalha perdida contra uma forma que lhes era necessariamente desfavorável, mas sim de uma disputa que poderia ser vencida. Além disso, a análise dos textos de planos, decretos e outros documentos revolucionários fontes primárias escritas em linguagem jurídica trouxe importantes elementos para a compreensão e interpretação da própria Revolução Mexicana. A história do direito que aqui se reconstrói contribuiu para novos olhares sobre aquele momento histórico, levando a divergências consideráveis frente à historiografia consagrada, em especial no que diz respeito à avaliação política do processo revolucionário. Permitiu também conclusões importantes acerca do papel do direito na história, particularmente na história das revoluções. / On the fifth of January, 2017, the Political Constitution of the United Mexican States celebrates a hundred years of existence. Corollary to the Mexican Revolution which preceded it, the Mexican Constitution of 1917 is the first in the world to secure social rights property limitations and agrarian reform, labor rights, right to a secular education in its text. The creation of a social constitutionalism transformed the very concept of State, considerably enlarging its capacity to intervene upon reality and, at the same time, augmenting social demands and expectancies for state action. The purpose of this doctoral thesis was to describe and analyze the development of Mexican Revolution between 1910 and 1917, with particular emphasis upon juridical plans and documents ensued by the different groups that took part in it, in order to better understand the historical context that made possible the original ideas incorporated in the 1917 Constitution, especially the inclusion of social rights. Analysis of this portion of Mexican Law History shows that, by adopting the juridical form to inscribe their demands for social transformation, the distinct revolutionary parties deliberately opted for disputing the Law-form, as responsible for shaping society. They assumed that the content of future juridical rules was subject also to the result of the social struggles they had been engaged in; that this was not a battle doomed to be lost against a form necessarily contrary to their interests, but a dispute that could turn out in their favor. Moreover, analysis of the text of different plans, decrees and other revolutionary documents primary sources written in juridical language brought important elements for the understanding and interpreting of Mexican Revolution itself. The legal history which was here reconstructed contributed to shape a new way of looking to that historical period, with considerable disagreement with established historiography, particularly as regards the political evaluation of the revolutionary process. It also allowed important conclusions as to the role played by law in History, particularly in the history of revolutions.

Em 5 de fevereiro de 2017 a Constituição Política dos Estados Unidos Mexicanos completa cem anos. Corolário da Revolução Mexicana que a antecedeu, a Constituição Mexicana de 1917 é a primeira no mundo a assegurar direitos sociais regulação da propriedade e reforma agrária, direitos dos trabalhadores, direito à educação laica em seu texto. A criação de um constitucionalismo social transformou o próprio conceito de Estado, ampliando consideravelmente tanto sua capacidade de intervenção na realidade como as expectativas e demandas sociais de ação estatal. O objetivo desta tese foi descrever e analisar o desenrolar revolucionário mexicano entre 1910 e 1917, principalmente a partir dos planos e documentos jurídicos produzidos pelos diferentes grupos que dele participaram, para compreender o contexto histórico que possibilitou as formulações originais e a inclusão de direitos sociais na Constituição de 1917. A análise dessa porção da história do direito mexicano mostra que, ao adotarem a forma jurídica para escrever seus anseios de transformação social, as diferentes correntes revolucionárias mexicanas decidiram deliberadamente disputar a forma-direito que seria responsável por ordenar a sociedade. Assumiram que o conteúdo das normas jurídicas futuras estava também sujeito ao resultado da luta social que eles vinham travando. E que não se tratava de uma batalha perdida contra uma forma que lhes era necessariamente desfavorável, mas sim de uma disputa que poderia ser vencida. Além disso, a análise dos textos de planos, decretos e outros documentos revolucionários fontes primárias escritas em linguagem jurídica trouxe importantes elementos para a compreensão e interpretação da própria Revolução Mexicana. A história do direito que aqui se reconstrói contribuiu para novos olhares sobre aquele momento histórico, levando a divergências consideráveis frente à historiografia consagrada, em especial no que diz respeito à avaliação política do processo revolucionário. Permitiu também conclusões importantes acerca do papel do direito na história, particularmente na história das revoluções. / On the fifth of January, 2017, the Political Constitution of the United Mexican States celebrates a hundred years of existence. Corollary to the Mexican Revolution which preceded it, the Mexican Constitution of 1917 is the first in the world to secure social rights property limitations and agrarian reform, labor rights, right to a secular education in its text. The creation of a social constitutionalism transformed the very concept of State, considerably enlarging its capacity to intervene upon reality and, at the same time, augmenting social demands and expectancies for state action. The purpose of this doctoral thesis was to describe and analyze the development of Mexican Revolution between 1910 and 1917, with particular emphasis upon juridical plans and documents ensued by the different groups that took part in it, in order to better understand the historical context that made possible the original ideas incorporated in the 1917 Constitution, especially the inclusion of social rights. Analysis of this portion of Mexican Law History shows that, by adopting the juridical form to inscribe their demands for social transformation, the distinct revolutionary parties deliberately opted for disputing the Law-form, as responsible for shaping society. They assumed that the content of future juridical rules was subject also to the result of the social struggles they had been engaged in; that this was not a battle doomed to be lost against a form necessarily contrary to their interests, but a dispute that could turn out in their favor. Moreover, analysis of the text of different plans, decrees and other revolutionary documents primary sources written in juridical language brought important elements for the understanding and interpreting of Mexican Revolution itself. The legal history which was here reconstructed contributed to shape a new way of looking to that historical period, with considerable disagreement with established historiography, particularly as regards the political evaluation of the revolutionary process. It also allowed important conclusions as to the role played by law in History, particularly in the history of revolutions.

L'objectiu d'aquesta tesi doctoral és analitzar el llegat jurídic de Ramon Martí d'Eixalà, especialment els seus manuals de dret mercantil i dret civil. En aquest sentit, cal recordar que Ramon Martí d'Eixalà va viure en el segle XIX, moment en el qual s'havien iniciat una sèrie de canvis econòmics i socials profunds. El seu manual de dret mercantil, Instituciones de derecho mercantil de España fou molt més reconegut que el Tratado elementar del derecho civil romano y español. Doncs, el manual de dret mercantil fou recomanat com a llibre de text pels estudis de Jurisprudència durant varis anys, mentre que el manual de dret civil mai va formar part del llistat de manuals elaborat pel govern. A més, la filosofia britànica ocupa una part important de la investigació, ja que Ramon Martí d'Eixalà coneixia el pensament britànic i va introduir la filosofia del sentit comú a Catalunya. / The aim of this research is to analyse Ramon Martí d'Eixalà's civil and commercial law works. Ramón Martí de Eixalá lived in the 19th century, at a time when a series of deep economic and social changes had begun. His work in commercial law, "Instituciones de derecho mercantil de España", was much more recognized that the "Tratado elementar del derecho civil romano y español". Therefore, his work was recommended as the textbook for Studies in jurisprudence for several years. In contrast, his civil law work never formed part of the textbook list recommended by the Government. Additionally, the British philosophy has become an important part of this research because Ramon Martí d'Eixalà knew about British thought and introduced the Common Sense philosophy in Catalonia.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O presente estudo dedica-se a investigar as formas de participação social da mulher ao longo da história. Para isso, inicialmente utiliza o método histórico, com revisão de literatura. Na elaboração do quadro evolutivo da participação social das mulheres, notou-se que sua restrição à dimensão privada da casa era comum da Antiguidade até a Idade Moderna, pelo que se optou pela fundamentação na doutrina de Jürgen Habermas, com a Mudança Estrutural da Esfera Pública, e de Nelson Saldanha, com O Jardim e a Praça. A situação da mulher passa da completa exclusão social, quando era mantida na dimensão privada do lar, para uma discreta publicização, iniciada ainda na família burguesa, pela esfera pública literária. Pela publicação dos romances que retratavam as particularidades do cotidiano familiar, formaram-se clubes, para a discussão das leituras, mas ainda restritos aos homens. Esses clubes cresceram com a explosão artística renascentista e deram espaço à imprensa institucionalizada, que, por sua vez, evoluiria, transformando a esfera pública literária em esfera pública política. Propomos uma pesquisa empírica e verificamos que a imprensa escrita recifense, na atualidade, difunde a ideologia patriarcal, que legitima a violência doméstica familiar contra a mulher. Voltando ao quadro evolutivo, temos que a primeira forma de inserção social da mulher foi a integração, com o expurgo da diferença entre os sexos. Mas, com isso, a mulher foi forçada a masculinizar-se para ratificar a alegada igualdade. Com a falência do processo, a família cotidiana entrou em crise. A tendência atual de inserção não só da mulher, mas dos demais excluídos, é a inclusão, que não despreza as diferenças, mas valoriza-as numa visão conjuntural, onde cada membro da sociedade é determinante na formação do todo. A Lei Maria da Penha, como medida afirmativa para pacificar uma situação extrema de violência doméstica e familiar após o Brasil ter sido considerado negligente nesse assunto pela OEA. Mas, como contrária ao paradigma patriarcal dominante na nossa sociedade, esta lei provocou polêmica e foi suscitada sua inconstitucionalidade, que enquanto não é apreciada pela corte competente (STF) gera a judicialização da violência doméstica familiar contra a mulher. Para aferir isso, tomamos dois votos opostos dum Recurso Especial (STJ 1.097.042/DF) que mudou o modelo vigente desde a vigência da Lei Maria da Penha, ao exigir a representação da mulher agredida para a persecução penal do crime de lesão corporal leve, qualificada pela violência doméstica familiar (art. 129, 9, CPB). Analisando o corpus, verificamos que o posicionamento que exige a expressão da vontade da vítima, enquadrase como de integração, posto que pressupõe que a mulher tem as mesmas condições que o homem para a tomada de decisão de denunciar seu cônjuge (companheiro), e destoa com o atual movimento mundial multiculturalista, que considera as diversidades. Verificamos ainda que, o voto vencido, retrata o processo de inclusão social da mulher pela inclusão, já que usa da discriminação positiva para lhe garantir segurança, diante da inferioridade de sexo que lhe ameaça historicamente. Nesse momento, a mulher ainda não pode ser exigida como igual ao homem!

En Amérique latine le XIXe siècle se caractérise par l'indépendance des anciennes colonies espagnoles, par le processus de formation des État-Nation et par la reconstruction des ordres juridiques des nouveaux États. Une fois le modèle républicain adopté, il fallait créer des institutions juridiques nouvelles et un système normatif qui régule le destin des nouvelles sociétés en concordance avec la réalité locale et, surtout, le plus différent possible de l'ancien régime colonial. Dans toutes ces transformations les hommes de loi (avocats, juges, juristes, bureaucrates) ont joué un rôle important. En tant que propriétaires du savoir juridique et politique ils étaient les personnages idoines, pour effectuer la tâche d'organisation de l'État. Parmi ces tâches, la structuration de la justice était essentielle pour les nouveaux États. Montrer l'implication du juge dans ce processus de consolidation, est une des finalités de ce travail. D'autre part, la construction de l'imaginaire juridique latino-américain s'est réalisée sous l'influence des modèles juridiques étrangers, dont la France, l'Angleterre, les États-Unis. Dans un classicisme juridique particulier, la réception et la transformation de ces modèles a créé une conscience juridique locale originale et très différente du modèle initial en combinant l'exégèse française avec le conceptualisme allemand / The nineteenth century in Latin America is characterized by the independence of the former Spanish colonies, the formation process of nation-state and the reconstruction of legal systems of the new states. Once the republican model adopted, it was necessary to create new legal institutions and a legal system to regulate the destiny of new societies according to the local reality and, above all, as different as possible from the old colonial regime. In all these transformations the jurists (lawyers, judges, jurists, bureaucrats) have played an important role. As owners of legal and politic knowledge, they were the ones suitable to organize the state. Among this organization task, structuring the justice was essential for the new states. To show the implication of judges in this consolidation process is one of the purposes of this work. Besides, the construction of Latin American legal imaginary was carried out under the influence of foreign legal models, like France, Britain and the United States. In a special legal classicism, the reception and transformation of these models has created a proper legal consciousness, innovative and very different from the original model, combining French exegesis with German conceptualism / En América Latina, el siglo XIX se caracteriza por la independencia de las antiguas colonias españolas, el proceso de formación de los Estados-Nación y la reconstrucción de los ordenamientos jurídicos de los nuevos Estados. Una vez adoptado el modelo republicano, fue necesario la creación de instituciones jurídicas nuevas y un sistema normativo que regulara el destino de las nuevas sociedades conforme a la realidad local y, sobre todo, lo más distante posible del antiguo régimen colonial. En todas estas transformaciones, los hombres de ley (abogados, jueces, juristas y burócratas) tuvieron un papel importante ; como proprietarios del saber jurídico y político, fueron los personajes idóneos para realizar la tarea de organización del Estado. Dentro de esa tarea, la estructuración de la justicia fue fundamental para los nuevos Estados. Una de las finalidades de este trabajo es demostrar la implicación de los jueces en ese proceso de consolidación. Además, la construcción del imaginario jurídico latinoamericano se llevó a cabo bajo la influencia de modelos jurídicos extranjeros dentro de los cuales se destacan Francia, Alemania y Estados Unidos. La recepción y tranformación de dichos modelos dentro de un clasicismo jurídico particular, que combinaba la exégesis francesa y el conceptualismo alemán, generó una conciencia jurídica local original y muy diferente del modelo inicial