Using a case study of the Italian spirit grappa, we examine status recategorization - the vertical extension and reclassification of an entire market category. Grappa was historically a low-status product, but in the 1970s one regional distiller took steps that led to a radical break from its traditional image, so that in just over a decade high-quality grappa became an exemplar of cultured Italian lifestyle and held a market position in the same class as cognac and whisky. We use this context to articulate "theorization by allusion", which occurs through three mechanisms: category detachment-distancing a social object from its existing category; category emulation-presenting that object so that it hints at the practices of a high-status category; and category sublimation-shifting from local, field-specific references to broader, societal-level frames. This novel theorization is particularly appropriate for explaining change from low to high status because it avoids resistance to and contestation of such change (by customers, media, and other sources) as a result of status imperatives, which may be especially strong in mature fields. Unlike prior studies that have examined the status of organizations within a category, ours foregrounds shifts in the status and social meaning of a market category itself. (authors' abstract)

Název, abstrakt a klíčová slova v anlickém jazyce New corporate law imperativeness and dispositivity Abstract This dissertation thesis focuses on the basic premise that the autonomy of the will, as a fundamental principle of private law, also applies to corporate law. When researching the imperative and dispositive norms of corporate law, one must examine how the autonomy of the will can be manifested and limited. All the limitations of the autonomy of the will to dispose of its private-law relations are realised through certain limits, which set boundaries that cannot be overstepped by the subjects of legal relations. Therefore, this paper contains the categorisation of the types of restrictions on the autonomy of the wills and the limits through which these types of restrictions on the autonomy of the will are realised. Exploring the limits of the autonomy of the will leads to a preliminary conclusion that all these categories follow a general requirement, that the legal actions should be in accordance with the meaning and purpose of law. The meaning and purpose of a legal norm can be considered as a basic criterion for defining the legal norm as imperative or dispositive. However, it must be emphasised that the limits on the autonomy of the will may be imposed not only by imperative norms, but also by...

This thesis deals with the analysis of financing of endowment funds as one of the legal forms of non-governmental organizations. Specifically, it is focused on those that specialize in the human rights. The author specifies the environment and conditions under which the endowment funds work in general. The second chapter is focused on the characteristics of the group of the funds supporting human rights and evaluates their professionalism. The third chapter is devoted to the analysis of the selected types of their revenues and economic indicators. It also shows the example of four endowment funds and the various attitudes to their financing. Part of this chapter also indicates some of the current problems and challenges of this specific group of endowment funds.

Comme son titre l’indique, la présente thèse porte sur la canonicité de la Conférence des évêques. Elle vise à réfléchir au degré d’autorité decette nouvelle institution spécifiquement latine. La Conférence des évêques est devenue un organe permanent, alors que le Synode desévêques né en 1965 sous le pontificat de Paul VI n’a pas reçu cette caractéristique. La Conférence des évêques est-elle une expression de lacollégialité épiscopale ? Le Concile Vatican II (1962-1965) l’a admise comme l’une des composantes de cette collégialité. Vatican II l’aconsacrée et institutionnalisée (Constitution Lumen Gentium et Décret Christus Dominus), mais sans parvenir à lever toutes les questionsliées à son autorité et à sa juridiction. Le Synode des évêques de 1969, dont le thème annoncé était précisément la collégialité vécue, a aussiabordé la question des Conférences épiscopales. À cette Assemblée synodale, le débat a concerné principalement les moyens à mettre enoeuvre pour réaliser une coopération réelle et efficace entre Rome et les Conférences épiscopales et pour garantir une meilleure autonomie àces Conférences, sans pour autant entraver la liberté du Pape, ni porter atteinte à l’autorité de l’évêque diocésain. Il s’en est suivi une plusgrande détermination des principes qui régissent d’une part les relations entre les Conférences épiscopales et Siège apostolique, et d’autrepart les liens des Conférences épiscopales entre elles.Mais ce débat n’a toujours pas été tout à fait dirimé, surtout quant à l’autorité magistérielle de la Conférence des évêques. La qualificationjuridique en 1983 par les soins de la codification latine semble n’avoir pas suffi. Témoigne de ce malaise persistant le Synode des évêques de1985. Celui-ci a formellement demandé une réévaluation de l’institution de la Conférence des évêques : « Puisque les Conférencesépiscopales sont particulièrement utiles, voire nécessaires dans le travail pastoral actuel de l’Église, on souhaite l’étude de leur « status »théologique pour qu’en particulier la question de leur autorité doctrinale soit plus clairement et plus profondément explicitée, compte tenude ce qui est écrit dans le décret conciliaire Christus Dominus n° 38 et dans le Code de droit canonique, can. 447 et 753 ». Cela aoccasionné deux efforts institutionnels, l’un consultatif (L’Instrumentum laboris de 1987 de la Congrégation pour les évêques), l’autre décisionnel (le Motu proprio Apostolos suos de 1998). Dans cette dernière norme de requalification théologique et juridique, le Pape Jean-Paul II réaffirme de manière plus décisive la spécificité de la Conférence des évêques. Ce vaste dossier peut sembler redondant et lancinant. Les chercheurs peuvent constater que le problème de l’autorité de la Conférence des évêques s’avère encore difficile à trancher. En effet, les principaux paramètres de l’édifice ecclésial ne sont-ils pas profondément interrogés ? / As it is suggested within the title, the present thesis focuses on the canonicity of the Conference of bishops. It aims to reflect the degree ofauthority of this new specifically Latin Institution. The bishops Conference has become a permanent body, while the Synod of bishops whichwas born in 1965, under Pope Paul VI did not receive this feature. Is the Conference of bishops an expression of episcopal collegiality? TheSecond Vatican Council (1962-1965) was admitted as a component of this collegiality. Vatican II was consecrated and institutionalized(Constitution Lumen Gentium and Decree Christus Dominus), but failed to raise any issue relating to its authority and jurisdiction. The 1969Synod of bishops, whose theme was announced, more precisely lived collegiality, also addressed the question of episcopal conferences. Atthe Synod Assembly, the debate has mainly concerned the means to implement in order to achieve a real and effective cooperation betweenRome and the bishops' conferences, and to ensure greater autonomy to these conferences, without impeding the freedom of the Pope, orundermining the authority of the diocesan bishop. There ensued a greater commitment to the principles which govern, on the one hand, therelationship between the Episcopal Conferences and the Apostolic See, and on the other hand, the links between the different episcopalConferences.But that debate has still not been completely invalidated, especially as it refers to the teaching authority of the Conference of bishops. Thejuridical qualification, in 1983, through the efforts of the latin codification seems to have been insufficient.The Synod of Bishops, in 1985, demonstrates this persistent discomfort. It has formally requested a reassessment of the institution of theConference of bishops: « Since the Episcopal Conferences are particularly useful, even necessary in the current pastoral work of theChurch, we want to study their theological " status " so that in particular the issue of their doctrinal authority would be more clearly anddeeply explained, taking into account what is written in the conciliar Decree Christus Dominus, item N° 38 and in the Code of Canon Law,can. 447 and 753 ». This situation derived to two institutional efforts: an advisory one (The Instrumentum laboris of 1987 of theCongregation for bishops), then another one, a decision (the Motu proprio Apostolos suos 1998). In this last theological standard and juridicalrequalification, Pope John Paul II reaffirms, more decisively, the specificity of the Conference of bishops. This extensive file may seem to beredundant and haunting. Researchers can notice that the problem of authority of the Conference of bishops remains difficult to determine. Infact, are the main parameters of the ecclesial structure not deeply questioned ?