China has long been sceptical on mitigating sentences based on the offender’s good character, while good character mitigation is widely accepted in Canada. This study was to examine the justification of good character mitigation in Canada so that China can better face the future choice in sentencing: whether to consider good character a mitigating factor. Through examining the use of good character in Canadian sentencing practice, the justification of good character mitigation in Canada has been questioned. A three-part argument has been put forward to support the removal of good character as a mitigating factor in Canada: first, the workability of the very concept of “good character” is low; second, theoretical basis for mitigating sentences on good character is problematic; third, the present practice contributes to a form of status-based discrimination. This study shows that the justification of good character mitigation is not as strong as we have expected it to be. Even in Canada, a country which has good character mitigation with a long history, the consideration of good character as a mitigating factor needs further discussion. The adoption of good character mitigation in China should be more cautious. / Thesis (Master, Law) -- Queen's University, 2007-12-17 16:48:45.471

Made available in DSpace on 2016-07-27T13:48:42Z (GMT). No. of bitstreams: 1 SEBASTIAO FERNANDO DA SILVA.pdf: 1277846 bytes, checksum: 42c08c3da2c4490dbfd9d195149122eb (MD5) Previous issue date: 2015-09-21 / This theoretical and bibliographical research aims to describe the Cult of Òrúnmìlà- Ifa, which originated from West Africa, especially from Nigeria, Benin and surrounding countries, also being practiced in Brazil. Therefore, we sought to understand the yoruba culture, a little of its history and characteristics. For understanding the Òrúnmìlà-Ifa philosophy is critical to apply the interpretive analysis of the Yoruba´s worldview. The worldview of this people is based on a hierarchically structured system from a Supreme Being, called Olodumare, arch-deities, ancestors, natural phenomena and Orisa. It´s holy city, Ilé-Ife, is considered by the Yoruba as the origin of mankind. The Yorubas perform various ceremonies and rites of passage to iniciate people in Òrúnmìlà-Ifa, one arch-divinity, a spirit, an adviser of Olodumare, with transit between heaven and earth, responsible for organizing and ordering the world´s pathaways of the good and peace, creating then a cult with his name. It is noteworthy the ancestry cult, being the ancestor a person or entity revered for his-hers virtues and ethical and moral teachings. The Yoruba respect and obey the elders, whose values are orally passed from generation to generation, forming an model of principles meant to shape the formation of good character (Ìwàpèlè), peace, peaceful coexistence and respect for others, animals and nature. With the Africans diaspora, the Cult of Òrúnmìlà-Ifa (and others) had been spread to several countries, including Brazil. The Cult of Òrúnmìlà-Ifa has its own philosophy that leads people to form self-awareness and driving the social and religious life of the community. / Esta pesquisa de cunho teórico-bibliográfico tem por objetivo descrever o Culto de Òrúnmìlà-Ifá, que é originário da África Ocidental, especialmente da Nigéria, Benin e países circunvizinhos, sendo também praticado no Brasil. Para tanto, buscou-se entender a cultura yorubana, um pouco da sua história e características. Para a compreensão da Filosofia de Òrúnmìlà-Ifá é fundamental a análise interpretativa da cosmovisão dos Yorùba. A cosmogonia desse povo constitui-se de um sistema estruturado hierarquicamente a partir de um Ser Supremo, denominado Òlódùmarè, arqui-divindades, ancestrais, fenômenos da natureza e orisá. A sua cidade sagrada, Ilé-Ifé, é considerada pelos Yorùba como a origem da humanidade. Eles realizam cerimônias diversas e ritos de passagem para formarem iniciados em Òrúnmìlà-Ifá, uma arqui-divindade, um espírito, um conselheiro de Òlódùmarè, com trânsito entre o céu e a terra, encarregado de organizar e ordenar o mundo nos caminhos do bem e da paz, criando-se então um culto com o seu nome. Destaca-se nessa cultura a ancestralidade, sendo o ancestral uma pessoa ou entidade reverenciada por suas virtudes e ensinamentos éticos e morais. Os Yorùba respeitam e obedecem aos anciães, cujos valores são passados, oralmente, de geração em geração, formando um ideário de princípios voltados para a formação do bom caráter (Ìwàpèlè), da paz, da convivência harmoniosa e de respeito ao outro, aos animais e à natureza. Com a diáspora dos africanos, o Culto de Òrúnmìlà-Ifá (e outros) foi difundido por diversos países, inclusive o Brasil. O Culto de Òrúnmìlà-Ifá apresenta uma filosofia própria, que leva as pessoas a formarem a consciência de si e que dirige a vida social e religiosa da comunidade.