The trustee has a fiduciary responsibility towards the parties with an interest in the trust. The parties with an interest in the trust may have certain expectations and requirements of the trustee. The main responsibility and accountability ascribed to and expected of the trustee are for the proper maintenance and administration of the trust and its assets. The parties with an interest in the trust may be classified according to how closely involved or affected they are by the existence of the trust. The parties closest to the trust are listed as the founder, beneficiaries and co-trustees. Parties with a judiciary, legislative and administrative interest in the trust include the Master of the High Court, the High Court and the auditors as well as accountants of the trust. The parties with an interest in the trust may not be satisfied with the actions or performance of the trustee. These parties may seek actions and remedies to hold the trustee accountable. These actions and remedies may be found in legislation, the literature, common law or court judgements. It would also be in the trustee’s interest to be informed of the different actions and remedies that could be utilised to hold him accountable. Different types of action are available to hold the trustee accountable, including civil and criminal remedies. The Trust Property Control Act 57 of 1988 does not provide for criminal remedies, but provides an array of civil remedies to hold trustees accountable. The Aquilian action is also available to parties to hold a trustee accountable who committed a breach of trust. The focus of the mini-dissertation is to determine the landscape of remedies and actions available to parties with an interest in the trust in order to hold the trustee accountable. / LLM (Estate Law), North-West University, Potchefstroom Campus, 2015

The dissertation deals with the historical elements of the ineffectiveness of legal acts, and the tradition of this legal institute in the territory of the Czech Republic, whereas the concept of such a legal institute pursuant to Roman law is not left aside, either. The terms of the legal act are defined there as well as the absolute and relative ineffectiveness of legal acts. The dissertation focuses on the relative ineffectiveness (defeasibleness, the right of defeasibleness) of the legal act, namely with regard to other "defects" of the legal acts (nullity, invalidity, withdrawal from the contract etc.) as well as with regard to other systems of the creditor's protection (within the scope of the common civil law, corporate law, insolvency law and the criminal law instruments). The dissertation pays attention to the issue of the name of the defeasibleness right institute, to its purpose, forms (based upon defeasibleness as well as upon statutory ineffectiveness), and to the defeasibleness action. The dissertation analyses the effective legal regulation of the right of defeasibleness, including non-insolvency law (pursuant to 1964 Civil Code and 2012 Civil Code) as well as the insolvency proceedings. Keywords: absolute ineffectiveness, actio Pauliana, ineffectiveness of the legal act,...

This essay aims to analyze how Hillary Clinton and Donald Trump communicated verbally and non-verbally during the second presidential debate of the 2016 US election. To do this the essay utilizes a method focused on analyzing actio. The essay also analyses main trends in the rhetoric’s of the candidates. To aid the findings from this analysis the essay takes support from theories such as Impression management, footing, face as well as different theories in representation, including stereotypes, gender in politics and the construction of otherness.   The results that the study reached where that very little critic could be raised towards Clinton's actio except for questioning how effective her choice to face the live audience instead of the tv audience was. That only a few major errors could be found in Clinton's actio & her rhetoric as well, was theorized to be due to the stark contrast of her errors against Trump's which many times where a lot worse. The study also found some similarities in how to candidates used similar rhetorical and, to some extent, actio techniques to compel their audience, thou stark differences could be found in the execution of said techniques. Further the study could not point to any definite female or male use of body language, but theorized that this is due to the nature of a political debate and how Clinton might have adapted to the male dominated world of politics. Finally, in the end discussion a speculation was raised that whoever the audience perceived as a “winner” of the debate came down largely to pre-perceived notions of each candidate at least when it came to body language and rhetoric.

Telle qu’elle est conçue à l’origine par les jurisconsultes romains, la distinction entre fait etdroit a une fonction méthodologique. Elle oppose, pour l’essentiel, deux types d’enquêtes dont peutdépendre la résolution d’un conflit en justice. L’une a une portée générale, la quaestio iuris ; l’autrene regarde que la seule espèce en cause, la quaestio facti. Les juristes apprécient, suivant chaquesituation envisagée, celle des deux approches qui résoudra le litige de la manière la plusconvaincante.Leurs réflexions sont conditionnées, à cet égard, par les difficultés que suscite l’interpretatiofacti. Le risque de dissoudre l’expression du ius dans l’extraordinaire disparité des faits inciteparfois à privilégier des raisonnements de portée générale. La démarche se caractérise alors par soncaractère artificiel : le fait envisagé est, dans cette hypothèse, le fruit d’une construction. Par uneffort de définition, chaque circonstance est réduite en une notion générique, avant d’êtreconfrontée à la règle de droit. La qualification est alors proprement juridique : elle permet derésoudre le conflit dans le cadre d’une quaestio iuris.Cependant, certaines situations concrètes, par leur singularité, rendent de tels raisonnementsinadaptés. Aussi une autre approche est-elle parfois privilégiée. Elle suppose d’étendre les pouvoirsde l’interprète, en lui permettant d’apprécier chaque circonstance en cause dans le cadre d’unexamen d’espèce. La qualification procède alors d’une quaestio facti. Cette démarche caractérise laprotection prétorienne de la possession ; elle inspire surtout, en substance, la concession des actionsin factum. / As originally conceived by Roman jurists, the distinction between fact and law has amethodological purpose. It confronts, essentially, two types of inquiries used to resolve a dispute incourt. One is general in scope, the quaestio iuris ; the other pertains only to a single case, thequaestio facti. According to each situation, jurists assess the approach that will resolve the disputein the most convincing way.Their thoughts are conditioned, in this respect, by the complexity of interpretatio facti. Therisk of dissolving the ius in the extraordinary disparity of facts may at times lead to a reasoning thatis general in scope. The approach is then artificial : the fact is considered, in this case, as a result ofa construction. A definition allows each circumstance to be reduced to a generic concept, beforebeing confronted to the legal rule. In this case, the evaluation is precisely legal : it resolves theconflict in the frame of a quaestio iuris.However, such appreciation may be inadequate for certain singular situations. Thereforeanother approach is sometimes favored. It involves extending the powers of the interpreter in orderto assess a circumstance through the examination of each concrete case. The evaluation is thencarried out within the quaestio facti framework. This characterizes the Praetorian protection ofpossession, and inspires above all, in essence, the concession of actiones in factum.

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Orientador: Vicente Rodriguez / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-27T07:29:48Z (GMT). No. of bitstreams: 1 Alphonse_Fritznel_M.pdf: 3526115 bytes, checksum: edc673d815d0ee16e04ba244a183742a (MD5) Previous issue date: 2015 / Resumo: Esta dissertação de mestrado objetivando a realizar uma análise do programa de ação afirmativa e inclusão social (PAAIS) implementado pela UNICAMP no período de 2005 - 2014. Este programa foi estabelecido por meio de deliberação do Conselho Universitário da UNICAMP em 2004, este programa pretende-se incentivar a presença de estudantes de baixa renda oriundos de escolas da rede pública de ensino médio brasileiro e usando como um dos critérios ''negro'' (pretos, pardos) e indígenas. Por meio de concessão de pontos ou bônus na nota final dos alunos aprovados para a segunda fase das provas no processo seletivo da universidade e também aqueles desse grupo que se identificarem como negro (pretos, pardos) e indígenas receberam uma nota extra a mais além desse bônus. A tomada desta decisão justifica-se que antes houve uma falta enorme de presença desses grupos de estudantes nos cursos de graduação oferecidos pela universidade porque muitas vezes a opinião pública brasileira apontaria que os estudantes que chegaram ao ingressar nas universidades melhores públicas brasileiras sempre são aquelas que vieram de família com melhores condições socioeconômicas da sociedade brasileira. Esta situação aconteceria no campo de acesso a este setor de ensino devido ao grau elevado das provas que se aplicam no processo seletivo das universidades públicas sejam federais, estaduais ou municipais para selecionar seus quadros de alunos para preencher as vagas em seus cursos de graduação. Quando aos resultados finais desta pesquisa, a análise de dados do PAAIS neste período revelou que os resultados do PAAIS da UNICAMP são bastante tímidas em todos os componentes tanto no universo de dados de acesso da universidade quanto no contexto nacional em que as políticas de ações afirmativas em especial as cotas raciais ou sociais vêm sendo aplicadas no campo de acesso ao ensino superior brasileiro em benefícios dos alunos provenientes da rede pública de ensino médio nas universidades públicas e privadas mas principalmente com a aprovação e implantação a lei federal das cotas nas IFES. Nesta perspectiva, vimos que os resultados alcançados pelo PAAIS da Unicamp ao longo desse período estudado mostram-se com um índice baixo de todos os grupos que foram beneficiários do programa em especial os negros (pretos, pardos) e índios (PPIs) que acessaram a universidade. Desde 2003, quando o modelo foi adotado, o percentual variou entre o mínimo de 10,7% no primeiro ano e de 16% em 2005. No ano de 2014, apenas 17,81% de pretos, pardos e indígenas (PPIs) entraram na Unicamp devido a multiplicação de bônus do PAAIS no Vestibular Nacional Universitário (VNU) de 2014. Contudo, esses resultados devem ser vistos exclusivamente no contexto socio-histórico em que o PAAIS da UNICAMP foi pensado, formulado e aplicado no campo de acesso da universidade no Estado de São Paulo em especial na cidade de campinas e também no contexto nacional de Políticas de Ação Afirmativa Brasileiras implementadas nas IFES para poder compreender melhor este programa / Abstract: This program was established through deliberation of Academical Council of UNICAMP in 2004, this program intends to motivate witnesses her/it of students of low income originating from of schools of the public net of Brazilian medium teaching and using as one of the criteria '' black '' (blacks, brown) and indigenous. Through concession of points or bonus in the approved students' final note for the second phase of the proofs in the selective process of the university and also those of that group that if they identify as black (blacks, brown) and natives received an extra note beyond the from that bonus. The socket of this decision is justified that before there was an enormous lack of he/she witnesses of those groups of students in the degree courses offered by the university why a lot of times the Brazilian public opinion would appear that the students that arrived to enter in the public better universities Brazilian they are always those that came from family with better socioeconomic conditions of the Brazilian society. This situation would happen in the access field to this teaching section due to the high degree of the proofs that you/they are applied in the selective process of the public universities are federal, state or municipal to select their pictures of students to fill out the vacancies in their degree courses. When to the final results of this research, the analysis of data of PAAIS in this period revealed that the results of PAAIS of UNICAMP are quite shy in all the components so much in the universe of data of access of the university as in the national context in that the politics of affirmative action¿s especially the quotas racial or social are being applied in the access field to the Brazilian higher education in the coming students' of the public net of medium teaching benefits in the public and private universities but mainly with the approval and implantation the federal law of the quotas in IFES. In this perspective, we saw that the results reached by PAAIS of Unicamp throughout that studied period is shown with a low index of all of the groups that you/they were beneficiary of the program especially the blacks (blacks, brown) and Indians (PPIs) that accessed the university. Since 2003, when the model was adopted, the percentile varied among the minimum of 10, 7% in the first year and of 16% in 2005. In the year of 2014, only 17, 81% of blacks, brown and indigenous (PPIs) they entered in Unicamp due to multiplication of bonus of PAAIS in the Academical National College entrance exam (VNU) of 2014. However, those results should be seen exclusively in the partner-historical context in that PAAIS of UNICAMP was thought, formulated and applied in the field of access of the university in the State of São Paulo especially in the city of prairies and also in the national context of Politics of Affirmative Brazilian Action implemented in IFES to understand better this program / Mestrado / Ciencias Sociais na Educação / Mestre em Educação

This thesis, bearing the name "The crime of drunkenness according to § 360 of Act No. 40/2009Coll., Criminal Code" aims to analyse and understand deeper the crime of drunkenness in all its aspects. Initially, it deals with the historical kontext of this crime and the development of its conception through history to this day. The thesis also describes terms of diminished sanity and insanity as well as other terms related to the crime including the institute actio libera in causa in both of its forms. This crime is indeed an atypical one, whilst being one of the methods of dealing with illegal deeds committed by inflicted insanity. Such crime lies in the fact that the offender of an act otherwise criminal (one lacking an important sign of a crime) had, prior to such act, induced himself to a state of insanity by culpable consuming or applicating an addictive substance. Insanity as itself exclude criminal culpability of the offender, however not in cases hen offender self-inducing it by consuming or applicating an addictive substance, which makes the crime of drunkenness unique. No less interesting is that, in a way, the crime of drunkenness overcomes the principle nullum crimen sine culpa, or no crime without culpability, since it is composed of two separate actions, while culpability revers only to...

La confrontation du théâtre et de la liturgie est un lieu commun de la pensée. Il est un motif rhétorique récurrent chez les pères de l’Église pour définir a contrario et par surenchère le bon ethos du chrétien à l’Église. Ce tour de pensée ecclésiastique, typique de la synthèse augustinienne de la rhétorique antique et du christianisme, n’est pas seulement un héritage livresque au XVIIe siècle. Il est particulièrement pertinent à la vue des enjeux auxquels est confrontée l’Église catholique : elle doit répondre aux accusations protestantes, qui traitaient la messe de farce ; le théâtre renouvelé de l’antique se rétablit grâce au soutien du pouvoir, se sédentarise et devient un divertissement régulier. Cette banalité nouvelle fait de la Comédie, aux yeux des augustiniens, le lieu d’une « représentation vive » et continuelle des passions du monde, particulièrement de l’amour et de l’honneur : le théâtre apparaît comme une liturgie inversée. Là où les pratiques de piété sont censées amoindrir les passions et nourrir la foi, le théâtre excite les passions et étouffe l’esprit de prière. La querelle de la moralité au théâtre montre non seulement une concurrence morale, mais aussi psychique et affective. Les deux représentations prétendent susciter la présence d’esprit et « toucher » le cœur, voire lui « imprimer des mouvements ». La messe est qualifiée de « représentation vive du sacrifice de la croix », pendant laquelle le fidèle doit se remémorer vivement le sacrifice christique et sa signification grâce à une lecture allégorique, et se l’appliquer à lui-même. Par la considération et l’accomplissement de cérémonies, par la vocalisation des psaumes, le fidèle est invité à produire des « actes » du cœur pour s’unir à Jésus-Christ. Ce rapport au texte comme trace à suivre, et ce rapport au corps et à la voix comme media pour s’auto-exciter, expliquent pourquoi les comédiens professionnels sont condamnés par les dévots : ils excitent en eux les passions contraires à l’Esprit saint, ils rappellent des sentiments qu’un pénitent ne pourrait pas se remémorer sans « horreur ». La « représentation » est alors conçue comme un effort de remémoration.Le rétablissement du théâtre à l’antique nécessitait un discours pour en éclairer les visées et en légitimer l’existence dans une société chrétienne et monarchique. Traduire la mimesis aristotélicienne par « représentation » plutôt que par « imitation » rendait le théâtre beaucoup plus proche de la liturgie et lui ajoutait les connotations de vue, de présence et de mémoire. Le débat entre plaire et instruire est un débat entre théâtre-divertissement et théâtre-cérémonie. Incomber au théâtre la fonction d’instruire, c’était le rapprocher d’une prédication et de la messe, car instruire, signifiait instruire chrétiennement. L’échec de sanctification du théâtre des années 1640 fit conclure à une incompatibilité du théâtre avec la folie et la modestie chrétienne, mais la possibilité d’une instruction civique par le théâtre émerge à la fin du siècle. Le théâtre participe de la construction d’une morale laïque. / The confrontation between liturgy and theater is a topos of the discourses which reveal deeply-rooted issues of representation in the seventeenth century. This commonplace had been a recurrent rhetorical device in the patristic sermons, where it emphasized the differences between Christianity and paganism. It is vigorously reactivated in seventeenth-century France as the Catholic Church faces its Calvinist critics, who accuse mass of being a comedy. Profane theater becomes a regular and professional kind of entertainment in the city and at the court, thanks to the protection of the royal power. This is why it is seen by Augustinians as a recurrent “lively representation” of the values of the world, such as love and honor, which are contradictory to the celestial Christian spirit. Treatises against Comedy written by Christian zealots reveal not only a moral, but also an emotional and psychological competition between liturgical practices and theater. Both “representations” try to force the presence of the mind and to touch, or even to print, the heart. The mass is then qualified as the “lively representation” of the Passion of the Christ, during which Catholic prayers must commemorate the mystery of divine sacrifice. By considering and acting out ceremonies, by vocalizing prayers, the believer is invited to produce certain acts of the heart and to unite with Christ, applying the Christ’s sacrifice to himself. Thus, the believer can be assimilated to an existential comedian on the divine stage : he actively involves his sensibility in the imitation of the great Christian model, by entering into the spirit of the psalms. This relationship to the text as a vestige to follow, this use of the voice and the body as mediums to excite devotion, explain the condemnation of the professional comedian by the Christian zealots (dévots). Indeed, the comedian is seen as someone who excites his own passions, playing a dangerous game with his heart and reminding himself of former worldly passions which can only lessen his faith.The reestablishment of theater questions the legitimacy, the definition and the goals of this art in a Christian society. Translating mimesis by “representation” and not “imitation” brought the theater closer to the liturgy. The discourses on theater in the 1620s and 1630s show that the authors tended to see a memorial, reiterative and visual dimension in theater that was not present in Aristotle. The debates finally conclude on the definition of theater as an honest form of entertainment rather than as a living form of instruction, namely because the latter was the responsibility of predication and mass. Saint Thomas could justify theater as a way of merely releasing the mind without interesting the heart or touching the soul ; at that time, indeed, instruction meant Christian instruction. In the 1640s, to please the devout Spanish queen Anne of Austria, several playwrights did attempt to call back the theater to its former institutional position by assimilating it with religious ceremony and creating sanctified tragedies. But this attempt failed for both poetic and political reasons. The disposition of the spectators in the city was not to be instructed. The theater was finally recognized as incompatible with Christian folly and modesty, but slowly participated in the formation of a secular morality in a new civic sphere.

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Money laundering involves activities which are aimed at concealing benefits that were acquired through criminal means for the purpose of making them appear legitimately acquired. Money laundering promotes criminal activities in South Africa because it allows criminals to keep the benefits that they acquired through their criminal activities. It takes place through a variety of schemes which include the use of banks. In this sense money laundering control is based on the premise that banks must be protected from providing criminals with the means to launder the benefits of their criminal activities. The Financial Intelligence Centre Act 38 of 2001 (‘FICA’) in aggregate with the Prevention of Organised Crime Act 121 of 1998 (‘POCA’) form the backbone of South Africa’s anti-money laundering regime. Like its international counterparts FICA imposes onerous duties on banks seeing that they are most often used by criminals as conduits to launder the benefits of crime. In turn, POCA criminalises activities in relation to the benefits of crime and delineates civil proceedings aimed at forfeiting the benefits of crime to the state. This study identifies the idiosyncrasies of the South African anti-money laundering regime and forwards recommendations aimed at improving its structure. To this end nine issues in relation to money laundering control and banks are investigated. The investigation fundamentally reveals that money laundering control holds unforeseen consequences for banks. In particular, a bank that receives the benefits of crimes such as fraud or theft faces prosecution if it fails to heed FICA’s money laundering control duties, for example, the filing of a suspicious transaction report. However, if the bank files a suspicious transaction report, it may be sued in civil court by the customer for breach of contract. In addition, if the bank parted with the benefits of fraud or theft whilst suspecting that the account holder may not be entitled to payment thereof, it may be sued by the victim of fraud or theft who seeks to recover loss suffered at the hand of the fraudster or thief from the bank. Ultimately, this study illustrates that amendment of some of the provisions of South Africa’s anti-money laundering legislation should enable banks to manage the aforementioned and other unforeseen consequences of money laundering control whilst at the same time contribute to the South African anti-money laundering effort. / Criminal and Procedural Law / Mercantile Law / LL.D.