"Mémoire présenté à la Faculté des études supérieures en vue de l'obtention du grade de Maître en droit (LL.M)" / Prises à la lettre et strictement appliquées par les intégristes musulmans, certaines dispositions du Coran vont à l'encontre de l'égalité entre hommes et femmes. Pour sa part, Mahmoud Mohamed Taha s'est plutôt attaché à promouvoir cette égalité non pas malgré le Coran mais en raison même d'une compréhension renouvelée du Coran. Après avoir esquissé le contexte global des relations entre islam, modernité, et droits de la personne, ce mémoire évoque les grandes lignes du modernisme musulman dans le secteur du droit pour faire ressortir le caractère original et audacieux de l'approche réformiste proposée par Taha. Cette approche sera d'abord étudiée de façon globale dans ses principes de base et ensuite dans son application au cas spécifique de l'égalité entre hommes et femmes. Puis, un parallèle entre la pensée de John Locke et celle de Taha soulignera leur enracinement commun dans le jus naturale et servira de fil conducteur pour dégager, en conclusion, la portée actuelle de l'oeuvre de Taha. / When taken literally and strictly applied by Muslim fundamentalists, sorne Koranic provisions go against gender equality. As for him, Mahmoud Mohamed Taha has endeavoured to promote that equality not in spite of the Koran but rather precisely because of a renewed understanding of it. After outlining the global context of the relations between Islam, modemity, and human rights, this dissertation evokes the main features of Islamic modemism in the field of law in order to bring out the original and bold nature of Taha's reformist approach. This approach is first studied globally in its basic principles and then in its application to the case of gender equality. After that, a parallel between John Locke's and Taha's thought shall underline their common roots withinjus naturale and lead to a conclusion assessing the actual impact of Taha's work.

Tantôt nié dans son principe même, tantôt proclamé comme un droit sacré et inaliénable de l'homme, le droit de résistance à l'oppression a, depuis sa proclamation pour la première fois dans la Déclaration des droits de l'homme et du citoyen du 26 août 1789, continuellement suscité des débats quant à sa nature et la légitimité de son exercice. De façon générale, ce mémoire vise à exposer les origines du droit de résistance à l'oppression, et sa consécration normative au niveau international. Il s'agit de trouver des fondements justifiant et légalisant le recours à la résistance dans toutes ses formes, lorsque confronté à une oppression d'origine étatique. Ces fondements pourront être retracés chez les philosophes du Moyen-âge et de la renaissance qui ont consacré un droit naturel de résistance à l'homme, supérieur au droit positif. En faisant appel aux notions de justice et d'humanité, cette notion de droit naturel a contribué à la légitimation du concept de résistance dans la relation du peuple avec son souverain. Nous retrouvons d'ailleurs cette idée dans le cadre du droit international contemporain à travers la protection accordée à certains droits tels les droit des minorités et le droit des peuples à l'autodétermination. Malgré cela, on constate toutefois l'absence d'une consécration expresse d' «un droit de résistance à l'oppression» au niveau international. Le droit de résistance à l'oppression demeure un droit difficile à positiver dans le cadre d'un droit international qui se présente avant tout comme un droit de consolidation de la souveraineté des États, et dans un système où la mise en œuvre des droits repose sur la bonne volonté de ces derniers. / Sometimes denied in its principle, sometimes proclaimed like a sacred and inalienable right of man, the right of resistance to oppression has, since its proclamation for the first time in the French Declaration of the Rights of Man and Citizen of August 26, 1789, continuously caused debates as for its nature and the legitimacy of its exercise. In a general way, this thesis aims at exposing the origins of the right of resistance to oppression, and its normative consecration on an international level. It is a question of finding bases justifying and legalizing the recourse to resistance in all its forms, when confronted with a state oppression. These bases could be recalled among philosophers of the Middle Ages and the Renaissance, who gave man a natural right of resistance, superior to positive law. By calling upon the concepts of justice and humanity, this notion of natural right contributed to legitimate the concept of resistance in the relation of the people with its sovereign. Besides, we find this idea within the framework of contemporary international law through the protection granted to certain rights such as the right of the minorities and the right of people to self-determination. In spite of that, one notes however the absence of an express consecration of "a right of resistance to oppression" on the international level. The right of resistance to oppression remains a difficult right to «positivate» within the framework of an international law that presents itself above all as a right of consolidation of the sovereignty of the States, and in a system where the implementation of the rights rests on the good will of the latter.

A lei atual foi forjada sobre a premissa de que a humanidade está no centro do mundo e de que o homem é o único e legitimado senhor de todos os seres vivos. Desde que Darwin revelou para o mundo uma então chocante realidade sim, nós viemos de um símio ancestral os princípios filosóficos do antropocentrismo começaram a ruir. E os animais, que nós sempre pensamos como objetivos de uso e consumo humano, como sofás, mesas e cadeiras? E os seres que nós descobrimos serem tão relacionados a nós que os chamamos de primos ou humanlike? Eles ainda são bens móveis nas palavras fora de moda do direito posto? Pois agora que uma nova realidade está implodindo os antigos tabus de irracionalidade e instinto pavloviano, muitos juristas e filósofos passaram a defender a existência de direitos fundamentais (como à vida, à liberdade, e à integridade física) a vários animais, baseados na sua igualdade substancial aos seres humanos. Para os que sustentam tais ideias, os animais, como a maioria de nós, têm interesses considerados relevantes, o que significa que eles podem pensar racionalmente, evitando a dor e o sofrimento, e procurando o bem-estar, mas somente o pequeno grupo chamado de grandes primatas (no qual se incluem o próprio homem e, além dele, os outros hominoides e antropoides, isto é, os chimpanzés, gorilas, orangotangos e bonobos) conhecem os rudimentos (blocos construtores) da moralidade. Aos grandes primatas podem ser reconhecidos direitos subjetivos? A resposta pode ser encontrada tanto no jusnaturalismo (na teoria do direito natural), que concebe direitos inatos, partilhados, segundo Justiniano, entre todas as criaturas vivas, quanto na teoria do interesse de Ihering, em oposição à teoria da vontade de Windscheid. Conjuntamente, eles podem explicar um novo conceito de personalidade jurídica mínima para os grandes primatas. / Modern Law is founded over the premise that mankind is in the center of the world; that man is the sole master and ruler of all living beings. Since Darwin brought into the eyes of humanity a brand new shocking reality yes, we came from the apish ancestor philosophy principles of anthropocentrism have collapsed. What about those animals we always thought as mere objects like sofas, tables or chairs? What about those beings we have now discovered so close related to us that we are used to call them as kin or humanlike creatures? Are they still goods by the old-fashioned words of written law? For a new reality is overcoming ancient taboos of irrationality and pavlovian instincts, there are now many jurists and philosophers who defend basic rights (such as life, liberty and bodily integrity) to lots of animals, based on their substantial equality to humans. For those who claim in their favor, animals, like most of us, have interests considered relevant, which means that they can think rationally, avoiding pain and suffering, and seeking for wellness of living, but only the small group called the great apes (in which we include the man himself as also the other hominoids or anthropoids: chimpanzees, gorillas, orangutans, and bonobos) know the building blocks of morality. Are they so entitled to have rights? The answer lies in both jusnaturalism (theory of natural rights), which conceives inherent rights of living, commonly shared, according to Justinian, by all living creatures, and in Ihering theory of interest opposed to Windscheids of will. Combined together they can provide a new concept of minimum notion of legal personhood for the great apes.

Ao longo da história da filosofia, John Locke tem sido frequentemente apresentado sob o rótulo de pai do liberalismo, o que decorre, invariavelmente, de um modo peculiar de interpretação da noção de liberdade para o filósofo, que estaria estruturada em torno da ideia de não-interferência. Derivada frequentemente de propostas analíticas realizadas em um vácuo histórico, em que as ideias de Locke são tomadas como uma estática coleção, tal conclusão expressa uma perspectiva que não considera o caráter essencialmente discursivo da filosofia política e o campo problemático em que os conceitos foram pensados pelo filósofo. Se tomarmos a obra de Locke a partir de um campo mais abrangente, constituído por diferentes atos de discurso, em que sejam considerados as condições e o contexto em que os elementos textuais foram enunciados, recuperando-se o aspecto polêmico do texto, pode ser evidenciado um traço marcadamente republicano no conceito de liberdade formulado pelo autor. Partindo da perspectiva de John Pocock acerca do processo de formação do republicanismo inglês, segundo a qual as matrizes republicanas foram recebidas na Inglaterra a partir do século XVI, desencadeando um longo processo de anglicização da república, no qual diferentes momentos podem ser identificados, e tomando como pressuposto a ideia de dupla filiação do conceito moderno de liberdade, proposta por Jean-Fabien Spitz, o propósito deste trabalho é colher os elementos que apontam em que medida a noção de liberdade defendida por Locke em sua obra política pode ser considerada tributária dos argumentos desenvolvidos nos momentos precedentes em que se expressou o pensamento republicano na Inglaterra, o que permitiria incluí-la como referência de um importante ato do longo discurso que culminou na formulação do conceito republicano de liberdade. / Throughout the history of philosophy, John Locke has often been presented under the label of \"father of liberalism,\" which invariably follows from a peculiar way of interpreting his concept of freedom, as structured around the idea of non-interference. Coming from analytical proposals often elaborated in a \"historical vacuum\", in which Locke\'s ideas are taken as a static collection, such a conclusion expresses a perspective that does not consider the essentially discursive character of political philosophy and the \"problematic field\" in which some concepts were thought by the philosopher. On the other hand, if we take Locke\'s work from a broader field, made up of different \"acts of discourse,\" taking into account the conditions and contexts in which the textual elements were enunciated, and recovering the controversial aspect of the text, we can reveal a republican feature in the concept of liberty formulated by the author. Starting from John Pocock\'s perspective about the English republicanism, according to which republican matrices were received in England from the sixteenth century, triggering a long process of \"anglicization of the republic,\" in which different \"moments\" can be identified, and considering the idea of double affiliation of the modern concept of freedom, proposed by Jean-Fabien Spitz, the purpose of this work is to gather the elements that indicate to what extent the notion of freedom defended by Locke in his political work can be considered tributary of the arguments developed in the previous \"moments\" in which the republican thought in England was expressed, which would allow to include it as reference of an important \"act\" of the long discourse that culminated in the republican concept of liberty.

Made available in DSpace on 2016-04-26T20:25:15Z (GMT). No. of bitstreams: 1 DIR - Angelo Patricio Stacchini.pdf: 1346530 bytes, checksum: 9e5f29db14c6511a4523d2387b306176 (MD5) Previous issue date: 2006-11-14 / The present work has the objective of studying the Italian Law philosopher Giorgio Del Vecchio s (1878-1970) thought about the Natural Law. The discourse is to verify if Del Vecchio actually defends the existence of Natural Law and, positive the answer, the analysis of jusnaturalism characteristics. Before reaching the work core, a historical-biographical profile of Del Vecchio is introduced, along with an analysis of the general characteristics of his philosophical-juridical thoughts, and their main points. Being certain the influence of Emmanuel Kant over Del Vecchio, the main features of the Kantian Knowledge Theory are presented. From the premise that the jurist s gnosiological position influences his way to conceive and explain the juridical reality, a brief gnosiology analysis is carried out, exposing the main gnosiological chains and the effect on the Philosophy of Law and Jurisprudence. Being this stage overcome, the discourse also contains an overview of the jusnaturalist thought throughout the history, and a presentation of the Natural Law s definition and characteristics. At last, a comparison of Del Vecchio s jusnaturalistic thought and the Natural Law characteristics written on the work is made. In conclusive synthesis, it is stated that Giorgio Del Vecchio accepts the Natural Law, but he does not discharge the Kantian influences of rationalistic bias, which are mainly enlightened in the logical and gnosiological aspects of Del Vecchio s work and in the terminology used by him / O presente trabalho tem por finalidade o estudo do pensamento do filósofo do Direito italiano Giorgio Del Vecchio (1878-1970) sobre o Direito Natural. Na dissertação busca-se verificar se Del Vecchio realmente defende a existência do Direito Natural e, positiva a resposta, são também analisadas as características de seu jusnaturalismo. Antes de se atingir o cerne do trabalho, são apresentados um perfil histórico-biográfico de Del Vecchio e uma análise das características gerais de seu pensamento filosófico-jurídico e dos principais pontos deste. Sendo certa a influência de Emmanuel Kant sobre Del Vecchio, são apresentadas as principais características da Teoria do Conhecimento kantiana. Partindo-se da premissa de que o posicionamento gnosiológico do jurista influi no seu modo de conceber e de explicar a realidade jurídica, é feita uma breve análise da Gnosiologia, com a exposição das principais correntes gnosiológicas e de sua repercussão na Filosofia e na Ciência do Direito. Vencida essa etapa, consta também da dissertação um panorama do pensamento jusnaturalista ao longo da história, e uma apresentação da definição e das características do Direito Natural. Por fim, realiza-se uma comparação do pensamento jusnaturalista de Del Vecchio com as características do Direito Natural traçadas ao longo do trabalho. Em síntese conclusiva, afirma-se que Giorgio Del Vecchio aceita o Direito Natural, mas sem se libertar das influências kantianas, de viés racionalista, que se evidenciam principalmente nos aspectos lógicos e gnosiológicos da obra de Del Vecchio, e na terminologia por ele utilizada

Este trabalho versa sobre o conceito de potência natural em Espinosa, sua amplitude e abrangência e seus reflexos no direito natural e na política. Procura revelar a originalidade do conceito de direito natural em Espinosa, muito diferente dos pontos de vista de Grotius, de Hobbes e de todos os demais filósofos e doutrinadores, levando-o, também, a uma visão diferente sobre a formação do Estado; e, finalmente, a sua doutrina sobre o Estado e suas diversas instituições políticas, enfatizando sempre a liberdade e a dignidade humanas como a razão de ser da criação desse mesmo Estado. Procuramos também revelar neste modesto trabalho o avanço, a novidade e a contribuição de Espinosa à ciência jurídica contemporânea. / This paper deals with the concept of natural power in Spinoza, its breadth and scope and its effects on natural law and politics. Seeks to reveal the originality of the concept of natural law in Spinoza, very different from the views of Grotius, Hobbes and all other philosophers and scholars, too, leading him to a different view of state formation; and finally, his teaching on the State and its various political institutions, always emphasizing freedom and human dignity as the reason for the creation of that State. We also seek to reveal in this modest work the advance, the novelty and contribution of Spinoza to contemporary legal science.

Made available in DSpace on 2016-04-26T20:21:18Z (GMT). No. of bitstreams: 1 Jose Guida Neto.pdf: 751785 bytes, checksum: c503791b85704d402e158e36682dbcbf (MD5) Previous issue date: 2012-10-19 / This thesis seeks to demonstrate how, in the Principate (High Roman Empire - the classic period from 27 BC to 284 AD), Stoic philosophy, absorbed by the sovereign of Rome, influenced the Roman law. As a guiding principle, we use the work of the jurist Ulpian in particular its Liber Singularis Regularum and the Title I of Book I from the Digesta of the Justinian I the Great, emperor of Easten Roman Empire. The history of the Principate is presented, preceded by the reasons that led to the end of the Republic, and gave rise this kind of Roman monarchy. After the presention of the history of the period, there is an explanation of Stoic thought, with emphasis on the last phase of this ancient school of philosophy, precisely the one that coincides with the Principate, and represents the pinnacle of Latin philosophical thought. Once the history of the period is presented together with the history of philosophy, then it is shown how classical Roman law absorbed these ideas that were found in legal texts of the jurist Ulpian. Completing the thesis, there is an explanation on how Ulpian s philosophy of justice was transmitted by means of the consolidation of Emperor Justinian "Corpus Juris Civilis" , thereby contributing to the formation of the Western civilization and, consequently, becoming the basis of Brazilian law / A presente tese busca demonstrar de que modo, durante o Principado (Alto- Império Romano - período clássico de 27 a.C. até 284 d.C), a filosofia estóica, absorvida pelos soberanos de Roma, influenciou o Direito Romano. Como fio condutor do trabalho usa-se a obra do jurisconsulto Ulpiano, em particular o título I do livro I do Digesto (do Imperador Justiniano I o Grande, Imperador Romano do Oriente) e seu livro de Regras . Faz-se um relato da história do Principado, antecedido dos motivos que culminaram com o fim da República e ensejaram esse gênero de monarquia romana. À história do período segue-se uma explanação do pensamento estóico com ênfase na última fase antiga de tal escola filosófica, justamente aquela que coincide com o Principado e representa o auge do pensamento filosófico latino. Posta a história do período, e, sobreposta a história da filosofia de então, procura-se demonstrar como o direito romano clássico absorveu tais ideais que são encontrados nos textos legais do jurisconsulto Ulpiano. Por fim, segue uma explanação de como a jus filosofia de Ulpiano foi transmitida graças à consolidação justinianeia do Corpus Juris Civilis e desse modo contribuindo com a formação da civilização ocidental e consequentemente tornando-se a base do Direito brasileiro

The thesis deals with ethical reflection of the right to psychotherapy as a potential natural right, with regard to dispute about psychotherapy outside the health system and its ethical solution. The first part of the thesis clarify the origin and core of the dispute, its parties and their arguments, their conflicting and congruent interests and the impact of the dispute on the situation of the takers of psychotherapy. The second part is devoted to psychotherapy, first of all to the development of psychotherapy in context with political-cultural and historical conditionality, then it reflects the changes in the needs of the recipients of psychotherapy with respect to the transformation of society and finally it defines psychotherapy taking into account domestic and European trends. The third part of the thesis investigate the right to psychotherapy as a potential natural right and consequently also the importance of human rights for resolving the dispute about psychotherapy. First it pays attention to the natural law, to the natural rights and obligations and to the relationship of the natural and positive law; second it reflects the current possibilities of realizing the right to psychotherapy in the Czech Republic with regard to the conclusions of the previous research. The fourth part deals with the realization of the right to psychotherapy due to the principle of subsidiarity and its different concepts. The fifth part contains the discussion and reflection of the current development of the dispute and finally the conclusion of the thesis brings a summary and evaluation of the obtained conclusions.

This dissertation is an historical and philosophical study on the development of a subjective concept of individual rights. It takes the form of a history of ideas informed by genealogical methods of inquiry. Rather than seeking an origin for and underlying truth to human rights, it treats human rights as a product of various historical developments which are capable of being investigated in terms of their contingency as well as their continuous traditions. The thesis begins with an analysis of political theory in ancient Greek thought, primarily as a means of suggesting possible alternative political philosophies to the rights-based approach dominant in modern Western societies. The thesis then considers the theologicalpolitical discourse on sovereignty in the early Middle Ages, revolving around the doctrine of divine right and influenced by the function of the Christian Church in defining the nature of government. This is followed by an examination of the emergence of hierarchical, feudal relations and the formulation of feudal rights as based on proprietary notions and coinciding with individual liberties. In the following chapter there is a discussion of the juridical construction of sovereign power that emerged from the reception of Roman law and the development of canon law, the influence of legal textuality on the granting of rights and liberties, and the emergence of a discourse on public right as a way of defining the relationship between the prince and his subjects and thus delimiting sovereign authority. Finally, the thesis considers the legacy of the theory of natural rights and its relationship to forms of liberty, with an analysis of: firstly, the idea of natural rights that developed through canon law and the discussions surrounding the Franciscan poverty disputes; secondly, the role of property rights in the formulation of the rights of liberty; thirdly, the Christian understanding of liberty as a subjective attribute or power through the theo-ontological theory of human nature as represented by the free will; and fourthly, the transformation in Renaissance and early modern legal and political theory of the concept of liberty into a political doctrine about individual autonomy and inherent freedom. The purpose of the dissertation is to describe the multiple and complex historical processes from which the idea of subjective rights has emerged, as a means of understanding how human rights have come to play a seemingly essential role in modern legal and political discourses and practices.

<p>Since the Human Immunodeficiency Virus (HIV) that causes Acquired Immune Deficiency Syndrome (AIDS) was discovered in the 1980s, the condom has scientifically proven to be the only technological device that can prevent transmission of the virus during sexual intercourse. This technical approach to the HIV has strongly emphasized that prevention is only possible if the condom is properly used. However, as a technological artifact the condom has shown that its use is laden with values. The question of values on condoms has brought in a heated debate on the moral justifications of its use. In Malawi, just as in other African countries, the Faith Community has rejected the Governmentsplea to promote condoms as the preventive measure against the virus.The Faith Community has emphasized on abstinence and mutual faithfulness as the only reliable means to the prevention of HIV/AIDS. The main argument from the Faith Community is that condoms promote promiscuity. Nevertheless, the Government agrees with the Faith Community on abstinence and mutual faithfulness, but still insists on condom use as a preventive measure against the virus. The Government argues that the condom is the only proven technical approach to the HIV prevention and therefore it should be promoted. T</p><p>he main purpose of this study is to attempt an ethical analysis of the arguments for and againstcondom use as the preventive measure against HIV. In this case, the study tries to analyse the Government and Faith Community stands on condoms. In relation to the arguments for and againstcondom use, the study also touches such areas as: the concept of rights and condom use, ethics of condom advertisement, African cultural values versus condom use and the implications of condom use on behaviour change. From the study, it has been argued that condoms should be promoted. The argument comes from that understanding that AIDS has plundered Africa than any war or disease in human history, and therefore, it needs to be stopped. In this case, such theories as, Utility, Love, Autonomy, Rights and umunthu moral conscience have been used to support the argument.</p>