Both Jean-Jacques Rousseau and Plato offer doctrines of the great legislator, that highly virtuous figure who designs foundational laws for a political community, in order to shed light on the problem of legislation. This problem is that positive law is incapable of achieving the ends in political life that are expected of it, even though it is understood to be the chief tool at the disposal of the lawgiver. Close consideration of Rousseau’s and Plato’s political texts reveals that both philosophers are in agreement about the limited function of positive law, insofar as its exclusive purpose is to forestall the ills of human life. But they also agree that the effectiveness of legislation requires something more: the condition of effective laws is a comprehensive system of civic education, directed primarily at the passions, through which individual human beings are turned into good citizens. Taking into account the extreme difficulty of establishing such educational institutions, both Rousseau and Plato put forward doctrines of the legislator to indicate what sort of figure could possibly accomplish this task with success. The study finds that the two philosophers’ conceptions of the legislator are by and large similar, and finally, that they both express pessimism on the capacity of laws to promote the good life.

Both Jean-Jacques Rousseau and Plato offer doctrines of the great legislator, that highly virtuous figure who designs foundational laws for a political community, in order to shed light on the problem of legislation. This problem is that positive law is incapable of achieving the ends in political life that are expected of it, even though it is understood to be the chief tool at the disposal of the lawgiver. Close consideration of Rousseau’s and Plato’s political texts reveals that both philosophers are in agreement about the limited function of positive law, insofar as its exclusive purpose is to forestall the ills of human life. But they also agree that the effectiveness of legislation requires something more: the condition of effective laws is a comprehensive system of civic education, directed primarily at the passions, through which individual human beings are turned into good citizens. Taking into account the extreme difficulty of establishing such educational institutions, both Rousseau and Plato put forward doctrines of the legislator to indicate what sort of figure could possibly accomplish this task with success. The study finds that the two philosophers’ conceptions of the legislator are by and large similar, and finally, that they both express pessimism on the capacity of laws to promote the good life.

La multiplication des atteintes corporelles et sérielles causées par les produits fait de l'organisation de la sécurité des produits une préoccupation sociétale majeure. Au delà de l'expansion des risques des produits, c'est l'impuissance des États, matérialisée par l'insuffisance ou l'inadaptation des moyens juridiques de prévention, qui est cause. C'est également l'activité économique qui est au banc des accusés. Et si l'appétence d'une sécurité des produits doit être comblée, s'il faut préserver la vie et la santé contre le danger des produits, le bon sens s'impose : mieux vaut prévenir efficacement que guérir, réparer ou punir. C'est pourquoi, il ne s'agit guère plus d'une prévention à la demande, mais d'une prévention imposée, à travers notamment, les exigences des Nations unies, de l'OMS, des accords SPS et OTC de l'OMC et surtout de l'UEMOA dont la subtilité témoigne de l'étendue des responsabilités des pouvoirs publics ivoiriens et des opérateurs économiques. Les premiers, garants de l'ordre public interne, doivent substituer au cadre juridique et institutionnel lacunaire un système intégré de maîtrise des risques avérés ou incertains des produits. Les seconds, garants de l'innocuité de leurs produits, sont soumis à l'épreuve d'une internalisation de la gestion des risques qui leur permettra assurément de limiter les coûts d'une responsabilité civile objectivée. / The proliferation of serial and personal injury by products implies product safety as a major societal concern. Beyond the expansion of product risks, it's States incapacity, evidenced by the lack or the inadequacy of legal means of prevention that matters. It is also the economic activity that is in question. And if the need for product safety must be filled, whether to preserve life and health against the dangers of products, common sense is required: Prevention is better than effective cure, reparation or sanction. Therefore, it is little more than prevention at the request, but imposing a process, particularly through the requirements of the UN, WHO, of the SPS and TBT WTO and especially to UEMOA whose subtlety reflects the extent of the responsibilities of the Ivorian government and economic forces. The formers are responsible for internal public order and should reform the incomplete legal and institutional framework of an integrated risk control of products. The laters are responsible for the safety of their products, and are prompted to the internalisation of risk management that will certainly allow them to limiting the costs of liability.

Representations of the reasons and actions of terrorists have appeared in German literature tracing back to the age of Sturm und Drang of the 18th century, most notably in Heinrich von Kleist's Michael Kohlhaas and Friedrich Schiller's Die Räuber, and more recently since the radical actions of the Red Army Faction during the late 1960s and early 1970s, such as in Uli Edel's film, The Baader Meinhof Complex. By referring to Walter Benjamin's system of natural law and positive law, which provides definitions of differing codes of ethics with relation to state laws and personal ethics, one should be able to understand that Michael Kohlhaas, Karl Moor, and the members of the RAF are indeed represented as terrorists. However, their actions and motives are not without an internal ethics, which conflicts with that of their respective state-sanctioned authorities. This thesis reveals the similarities and differences in motives, methods, and use of violence in Schiller, Kleist, and representations of the RAF and explores how the turn to terrorism can arise from a logical realization that ideologies of state law do not align with the personal sense of justice and law of the individual.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-08-09T13:03:53Z No. of bitstreams: 1 Rogério Moreira Orrutea.pdf: 1454577 bytes, checksum: 0bcf01c76281e9a5c082ac3742d3bad5 (MD5) / Made available in DSpace on 2016-08-09T13:03:53Z (GMT). No. of bitstreams: 1 Rogério Moreira Orrutea.pdf: 1454577 bytes, checksum: 0bcf01c76281e9a5c082ac3742d3bad5 (MD5) Previous issue date: 2016-08-28 / The work is focused, and specifically, discussing the theory of law with its structure focused on the role of the system and what it provides the frame of the enclosure itself. On this context there is a concern also unravel on its axis, and as unfolding, its effectiveness. Hense statement The Right to Closed System and its Legal Effectiveness. Motivation is a concern with the legal theory under a scientific reach, what is necessary for its preservation. This desideratum is placed on the agenda some basic paradigms for a theoretical range, and in order to explain the legal phenomenon as a closed system involving everything emanating from the latter. Without forgetting the positive aspect of the law is placed as a starting point the concepts inaugurated under the Philosophy of Law with its consequences. The systematic dimension of what we do is understand it and accept it as something indispensable to the law, and with a role in both the significance of its structural organization, as well as a cognitive role on the positive legal phenomenon. The systematic stands the legal system prone to a closed model, which is extracted and it is stated from a trilogy composed by the idea of the legal system and autonomy legal, legal system and legal valuation, and also the idea of the legal system and language legal. Of these basic sectors are witnessing a theoretical assertion that entitles the condition of a closed system, which situation faced its effectiveness in both corporis inner end, with a stability effect, such as corporis outer end, with an efficacy effect social / O trabalho tem como foco, e de forma específica, discutir a teoria do Direito com sua estrutura voltada para o papel do Sistema, e naquilo que ele providencia a moldura da própria clausura. Neste contexto há uma preocupação em desvendar também no seu eixo, e como desdobramento, a sua efetividade. Daí a afirmação O Direito como Sistema Fechado e sua Efetividade Jurídica. A motivação é uma preocupação com a teoria jurídica sob um alcance científico, naquilo que é necessário para a sua preservação. Nesse desiderato coloca-se em pauta alguns paradigmas básicos para um alcance teórico, e com vistas em explicar o fenômeno jurídico como um sistema fechado envolvendo tudo aquilo que emana deste último. Sem deixar de lado o aspecto da positividade no Direito, coloca-se como ponto de partida os conceitos inaugurados no âmbito da Filosofia do Direito com seus desdobramentos. Na dimensão da sistematicidade o que se faz é compreendê-la e aceitá-la como algo indispensável ao Direito, e com um papel tanto na significação da sua organização estrutural, como também com um papel cognitivo sobre o fenômeno jurídico positivo. Da sistematicidade sobressai o Sistema Jurídico com propensão para um modelo fechado, o que se extrai e se afirma a partir de uma trilogia composta pela ideia de sistema jurídico e autonomia jurídica, sistema jurídico e valoração jurídica, e ainda pela ideia de sistema jurídico e linguagem jurídica. Destes setores básicos assiste-se uma afirmação teórica que dá ao Direito a condição de um sistema fechado, de cuja conjuntura deparamos a sua efetividade tanto no sentido interna corporis, com um efeito de estabilidade, como no sentido externa corporis, com um efeito de eficácia social

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-03-21T12:43:53Z No. of bitstreams: 1 José Roberto Lino Machado.pdf: 1154121 bytes, checksum: 45f6e588043df309898f0e75e86aea6c (MD5) / Made available in DSpace on 2017-03-21T12:43:53Z (GMT). No. of bitstreams: 1 José Roberto Lino Machado.pdf: 1154121 bytes, checksum: 45f6e588043df309898f0e75e86aea6c (MD5) Previous issue date: 2017-03-06 / Above all, Maritain is a philosopher, although his philosophy recognizes the primacy of theology. Anyway, theology may just affront philosophy only when the later, surpassing its methodological limits, states as true what is a mistake. It is incumbent to philosophy, a science of the fundamental truths, susceptible of human acknowledgment, by reason exercise, to reflect about the origin and the destiny of being, about the collective institutions of which men participate, the rights and duties resulting from it. The same themes are versed in both sciences (theology and philosophy), but each one uses its own methodology and has its own formal object). Are these institutions natural or artificial? Is there a natural right? Is there a natural law? Maritain proposes two modes of approaching the natural law: the ontological (or ontic one) and the gnoseological (theory of knowledge). Being natural law a species of divine law, and being divine law an eternal law, natural law is an eternal law, although being acknowledged progressively or even regressively. The acknowledgment of natural law is not acquired by logical deduction, but conversely, by inclination, by inclination, by sympathetic, by heart. The positive law (law of men) must not, under punishment, disobey the natural law (law of God); however, the positive law, according to natural law, must be accomplished in conscience / Maritain é, antes de tudo, um filósofo, embora sua filosofia reconheça a primazia da teologia sobre ela. De qualquer modo, a teologia apenas pode afrontar a filosofia quando esta, extrapolando seus limites metodológicos, afirme como verdade um erro. Cabe à filosofia, como ciência das verdades fundamentais passíveis de conhecimento humano pelo exercício da razão, refletir sobre a origem e o destino do ser, sobre as instituições coletivas das quais os homens participem, os direitos e deveres disso decorrentes. São tais instituições naturais ou artificiais? Há um direito natural? Há uma lei natural? Maritain propõe dois modos de abordar a lei natural: o ontológico (ou ôntico) e o gnoseológico (teoria do conhecimento). Sendo a lei natural uma espécie de lei divina, e sendo a lei divina lei eterna, a lei natural é eterna, se bem que o conhecimento dela seja progressivo ou mesmo regressivo. Os mesmos temas são versados pela teologia, mas sob metodologia que lhe seja própria e considerando o objeto formal de cada uma das duas ciências ora referidas. O conhecimento da lei natural não se adquire por dedução matemática, mas, ao contrário, por inclinação, por simpatia, pelo coração. A lei positiva (lei dos homens) não pode contrariar a lei natural (lei de Deus), sob pena de ser ela mesma descumprida; no entanto, a lei positiva conforme à lei natural deve ser cumprida em consciência

El libro busca ampliar y analizar el concepto de jurídico de sociedad unipersonal, así como describir la importancia de permitir su existencia y regulación en el Perú, en forma total y no para un grupo privilegiado. A lo largo de cuatro capítulos, el autor desarrolla la importancia de la unipersonalidad societaria desde la casuística, la doctrina, el derecho positivo y el derecho, en comparación con experiencias de otros países. / The book aims to expand and analyze the legal concept of sole proprietorship and to describe the importance of allowing its existence and regulation in Perú for all citizen and not noly for a privileged group. Throughout the 4 chapters of the publication, the author develops the importance of the sole proprietorship from the casuistry, doctrine, the positive law and the law compared to other countries’s experiences.

Currently, we can say that the environment is one of the most important topics, being that its incidence is increasingly valued by society.In that sense, in this article we study the figure of sustainable procurement. In this regard, the author believes that it would imply a due balance between wealth creation and social welfare. Therefore, the figure study goes beyond the change of words, but involves a change inperspective that should be analyzed in the light of the principles governing the law. / Actualmente, podemos afirmar que el medio ambiente es uno de los temas más importantes a tratar, siendo que su incidencia es cada vez más valorada por la sociedad. En ese sentido, en el presente artículo se aborda el concepto y función que cumpliría en nuestra sociedad la figura de la contratación sostenible. Al respecto, el autor considera que la misma implicaría un debido balance entre la generación de riqueza y el bienestar social. Por lo tanto, la figura estudiada va más allá de la variación de palabras, sino que implica un cambio en la perspectiva que debe ser analizada a la luz de los principios que rigen el derecho.

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.

La biomédecine en tant que médecine nouvelle a changé plusieurs réalités dans son contexte occidental original. Dans d'autres contextes dans le monde où la religion est présente au niveau politique et légal, la question biomédicale peut être problématique puisqu'elle peut entrer en conflit avec la normativité religieuse ou la construction religieuse de la réalité sociale. Dans tous les contextes, il incombe au droit positif de répondre à la question biomédicale tout en trouvant un équilibre entre la demande de solutions médicales et les questions ethico-religieuses. L'analyse du droit de la biomédecine dans les contextes étudiées (Egypte, Israël, Tunisie) s'avère être intéressant à plus d'un niveau.D'abord lors de la production de la norme positive entre Etat et religion. / Biomedecine as a new form of medecine changed many social realities its original context. In others conttexts of the world where religion is present on a political and legal level, biomedecine can be more that problematic as it may be in contradiction with religious rules or religious consturctions of social realities. In all contexts, it' is up to the law to solve these problems and find a way to balance the need for medical solutions and religious and ethical issues.