L’activité professionnelle des acteurs sportifs suscite de la conflictualité. Les litiges qui en découlent sont extrêmement diversifiés. Matériellement, ils sont de nature associative ou contractuelle, administrative ou judiciaire, sociale, fiscale ou pénale, disciplinaire ou non disciplinaire. Territorialement, ils sont de dimension nationale ou internationale. Tous s’inscrivent dans un système de sources particulièrement étoffées : à des normes imposées aux acteurs (normes sportives, étatiques, supra-étatiques) se superposent des normes négociées par eux. Créant des interactions inévitables entre ces ensembles juridiques, un tel pluralisme juridique est à l’origine d’un véritable pluralisme de justice aux incidences processuelles et matérielles fortes.D’un point de vue processuel, qu’ils soient situés dans un ordre juridique national ou rattachés à un ordre juridique supranational ou transnational, les organes de justice ont des caractéristiques et des pouvoirs forts différents, mais répondent néanmoins à des logiques procédurales communes. Si les principes de répartition entre les divers modes de justice diffèrent selon que le litige sportif demeure dans la sphère nationale ou dépasse celle-ci, il reste que, dans leur ensemble, les juges interviennent dans une relation de combinaison, de complémentarité, plutôt que dans un rapport d’opposition.D’un point de vue du droit substantiel, cette démultiplication des juges n’en est pas pour autant malheureuse dans la mesure où ce pluralisme de justice vient, de son côté, opportunément consacrer et alimenter le pluralisme juridique sportif. Forts de leur action jurisprudentielle normative, ces juges, ces arbitres, participent, par une action isolée ou parfois dans le cadre d’un dialogue constructif, à une régulation adaptée et cohérente des différends liés à l’activité professionnelle des acteurs sportifs, en tenant compte des particularités de l’organisation du mouvement sportif et des rapports juridiques noués par ces derniers.Si bien qu’en définitive, les relations entre les phénomènes de pluralisme juridique et de pluralisme de justice participent d’un règlement des litiges sportifs fédéraux et de travail généralement conforme aux principes élémentaires de bonne justice et paraissant résolument adapté aux spécificités de l’activité professionnelle sportive. Ne serait-ce pas là, au fond, l’illustration saillante d’un « pluralisme ordonné » qui tend à respecter la diversité tout en permettant une harmonie d’ensemble ? / The professional activity of those involved in sport provokes much conflict. Consequent disputes are extremely diverse. Materially, they are associative or contractual, administrative or legal, social, fiscal or criminal, disciplinary or non-disciplinary in nature. Territorially, they are national or international. All fit into a particularly robust system of sources: norms imposed on actors (sporting rules, state rules, and supranational rules) overlap with norms negotiated by them. Creating inevitable interactions between these legal entities, such legal pluralism is the source of a true pluralism of justice with strong litigation and material consequences.From a procedural standpoint, whether they are attached to a national legal system or a supranational or transnational one, legal bodies have strongly different characteristics and powers, yet still meet a common procedural logic. In general, judges intervene with a combination and a complementary approach, rather than in an adversarial relationship, even if the principles of distribution between the various methods of justice differ, whether a sporting dispute remains within the domestic sphere or exceeds it. From a substantive law standpoint, this multiplication of judges is not necessarily unfortunate in so far as this pluralism of justice appropriately consecrates and nourishes legal sporting pluralism. With their normative case law actions, these judges and arbitrators take part by acting alone or sometimes within a constructive dialogue, to an appropriate and consistent regulation of disputes relating to the professional activity of those involved in sport. This takes into account the peculiarities of the organisation of sport and the legal relationships established by these actors.Whereby, ultimately, the relationships between legal pluralism and pluralism of justice are part of a general settlement of federal sporting disputes and working disputes that generally conform to the basic principles of fair justice and appearing resolutely adapted to the specificities of professional sporting activity. Does this not illustrate an “ordered pluralism ?

Economics plays a significant role in decision-making in contemporary western societies, but its role is increasingly questioned. A recurring topic among the challenges raised by critics is that economics as a discipline lacks sufficient pluralism. That is, it fails to enable, encourage, and respect the use of different ontologies, methodologies, theories, and/or schools of thought to study economic reality. Has this been a productive critique? Does talk about pluralism help identify genuine problems in the discipline? Pluralism in economics could draw support from the current consensus in philosophy that pluralism in science is a good thing. I argue, however, that the claim that economic research is insufficiently pluralist is unlikely to convince economists who believe economics is already pluralist enough and that it does not offer unambiguous recommendations for change. This is because there are too many legitimate ways to interpret how pluralism maps to practice. There are numerous variables that pluralist ideals might focus on-the things that they seek multiple rather than one of-and different interpretations of how many of those variables economics has in practice. Yet, as I go on to argue, this does not mean that talk of pluralism is entirely beside the point, since the reasons pluralists offer for their ideals do help to identify genuine problems in economics. The social epistemic strategies that arguments for pluralism recommend point us to three concrete issues in the way economic research is organised: gender imbalances, a steep internal hierarchy, and a dismissive attitude to outsiders. I show that economic research could be more progressive, representative of the interests of those in society, accepted, and legitimate and less likely to fall into bias if the discipline alleviated its gender imbalances, if it were less hierarchical, and if it had a healthier relationship with outsiders. In chapter 1, I outline the debate about pluralism in economics and explain how my thesis utilises a novel approach to social epistemology to offer a way out of the impasse in which that the debate presently resides. In chapter 2, I explain the different philosophical arguments for pluralism in science and categorise them using the variables they focus on and the reasons they give for pluralism. In chapter 3, I argue that interpreting pluralism as a particular arrangement of variables for economics to attain does not lead to unambiguous recommendations for change because it leaves too much open. Yet, I go on to argue, in chapter 4, that drawing on the reasons for pluralism can provide a set of heuristics for piecemeal evaluations of the social epistemic practices in economics. In chapters 5, 6, and 7, I apply these heuristics to economics. I provide evidence that [a] women are outnumbered in economics and face an adverse environment in the discipline, that [b] economics is steeply hierarchical, and that [c] economists form an in-group that assumes superiority and frequently dismisses outside voices. I argue that these three features of economic research block avenues for productive forms of feedback (mechanisms that help to challenge, justify, and refine scientific knowledge), block the interests of certain perspectives being heard, and block public scrutiny of the decisions made by economists.

Thesis (MA)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: This study investigates the construction, at local level, of collective identities in two Western Cape towns: Stellenbosch and Wellington. Identities are understood to refer to residents' construction of meaning for themselves. The approach was qualitative and used interview and focus group techniques with probes that allowed participants to speak freely about their lives in these towns. Under apartheid, residents were divided by race in these towns. The study aims to identify changes in local identity after apartheid. New identities revolving around issues of security and language appear to be emerging. Simultaneously, old racial identities persist. / AFRIKAANSE OPSOMMING: Hierdie navorsing ondersoek die konstruksie, op plaaslike vlak, van kollektiewe identiteite in twee Wes-Kaapse dorpe, Stellenbosch en Wellington. Onder identiteite verstaan ons verwysing na die inwoners se konstruksie van betekenis vir hulleself. Daar is vanuit 'n kwalitatiewe benadering gewerk en die onderhoud en fokusgroep- tegniek met dieptepeilings is gebruik, wat dit vir deelnemers moontlik gemaak het om geredelik oor hulle lewe in hierdie dorpe te praat. Tydens apartheid is inwoners van hierdie dorpe op grond van ras verdeel. Hierdie navorsing is daarop gemik om veranderinge in plaaslike identiteit ná apartheid te identifiseer. Nuwe identiteite wat om kwessies van sekuriteit en taal wentel, skyn na vore te kom. Tegelyk bly ou rasse-identiteite voortbestaan.

This paper aims to present and examine the discourses of religious education in Sweden. Previous studies argue that there is a secularist discourse in Sweden however, one can question whether the secularist discourse is neutral of all religious traditions. The curriculum emphasizes objective and inclusive education based on science and proven experience and a non-confessional education. On the other hand, the paper highlight examples that are contrary to these ideas, which shows that christianity serves the dominant position in the curriculum. By using the method: contextual idea analysis, I have studied the ideas in the Swedish curriculum that determines the conditions and guidelines for teaching in religious education. The conclusion is that the christian tradition and western humanism serves a prominent part in the curriculum and risks making christianity the norm for religious life. The paper shows that the secularist discourse in Sweden has a christian bias which can affect the creation of a neutral religious education that enables respect, objective understanding and tolerance for other religions.

Diese Arbeit hat die Frage zum Gegenstand, innerhalb welchen konzeptionellen Rahmens das internationale Privatrecht (IPR) sich angesichts moderner Entwicklungen bewegen sollte. Das „klassische“ IPR geht von Recht als einem zwangsläufig staatlich gesetzten Phänomen aus, weswegen sich internationalprivatrechtliche Systeme bislang nur innerhalb der Grenzen der jeweiligen nationalen Rechtssysteme denken ließen. Die Entwicklungen der letzten Jahrzehnte zeigen jedoch, dass die soziale Realität mehr und mehr staatlich-territorialen Festlegungen entwächst und sich stattdessen funktionell ausdifferenzierte Sektoren herausbilden, für die Landesgrenzen keine Relevanz mehr besitzen. In einer globalisierten Welt, so die Argumentation dieser Abhandlung, entsteht globaler Regulierungsbedarf außerhalb der traditionellen staatlichen Rechtssysteme. Um diesem Bedarf adäquat zu begegnen, muss das IPR als übergreifendes System gedacht werden, innerhalb dessen den einzelnen Staaten lediglich die Rolle unselbständiger Subsysteme zukommt. Die Auswirkungen dieser neuen Sichtweise werden anhand des Problems der Anwendung „fremden“ Rechts untersucht. / This thesis addresses the question of what conceptual framework is adequate for private international law in the light of modern developments. “Classic” private international law conceives of “the Law” as necessarily being issued by a state entity, as a consequence of which systems of private international law so far have been conceptually limited to the realm of national law systems. The developments of recent decades, however, show that social reality transcends governmental and territorial determinations with the creation of functionally differentiated sectors regardless of territorial boundaries. According to my argumentation, globalization entails global regulation necessities outside of the traditional national systems of law. In order to adequately meet the requirements of this new reality, private international law should be conceived of as an overarching system which comprises the national systems as mere subsystems. The consequences of this new perspective are being analyzed with regard to the problem of the application of "foreign" law.

This thesis examines interfaith work from a general perspective and through the Swedish interfaith project “Tillsammans för Sverige”. They are based in a famous youth center in Stockholm. The examination has two aims. The first is to identify the main characteristics of interfaith work and how they correspond with daily practice. The second aim looks at the relevance of human rights in interfaith work and how the connection between the two can be clarified.  The results are based upon the author’s experiences through a fieldwork study and an enquiry made among the people involved in the project. Key words: interfaith work, Tillsammans för Sverige, global ethics, human rights

Family is the foundation society. Women are the backbone of families even in fundamental patriarchal society like Malaysia. However, Malaysia’s system of religious accommodation results in different rights available to individuals based on the states diverse religious affiliation. Contemporary family issues are inadequately addressed in current Malaysian Family Law: one for the Muslims and one for the non-Muslims. Most cases highlighted inconsistencies when conversion to Islam affected the rights of women during breakdown of marriage. In permitting a path to accommodate diversity, and to reach a new engagement between the civil and the Shariah courts, it is necessary to appreciate Malaysia’s history, sentiment, constraints and strengths. This paper proposes that not only Malaysia has adequate strengths to provide a strong platform to address the conflict, but possesses the mechanisms to create a dynamic set of joint governance of Family Laws to enhance religious accommodation.

Family is the foundation society. Women are the backbone of families even in fundamental patriarchal society like Malaysia. However, Malaysia’s system of religious accommodation results in different rights available to individuals based on the states diverse religious affiliation. Contemporary family issues are inadequately addressed in current Malaysian Family Law: one for the Muslims and one for the non-Muslims. Most cases highlighted inconsistencies when conversion to Islam affected the rights of women during breakdown of marriage. In permitting a path to accommodate diversity, and to reach a new engagement between the civil and the Shariah courts, it is necessary to appreciate Malaysia’s history, sentiment, constraints and strengths. This paper proposes that not only Malaysia has adequate strengths to provide a strong platform to address the conflict, but possesses the mechanisms to create a dynamic set of joint governance of Family Laws to enhance religious accommodation.

This thesis argues that pluralism and diversity pose a more fundamental challenge to liberal constitutionalism than is sometimes recognised by liberal political theorists. While the challenges presented by moral pluralism at the philosophical level, and by cultural diversity at the socio-cultural level, have received a great deal of attention in recent political thought, the background within which these themes become salient has not always been fully acknowledged. What is new in the modern world is not so much diversity of lifestyles, but the disintegration of frameworks that traditionally provided an unproblematic basis for political authority. What this modern challenge forces us to confront then, is the idea that ‘the people’ who are subject to law, are also, as citizens, the ultimate source of political authority. I consider in detail the work of two contemporary political theorists who have provided among the most sustained and far-reaching attempts to respond to this challenge, Charles Taylor and Jürgen Habermas. Both make a significant contribution to responding to the contemporary situation of pluralism by taking on board the ‘dialogical’ nature of identity, and the role of the ‘people’ as the ultimate source of political power. However each places a heavy reliance on a privileged standpoint that may shield political judgement from the full implications of modern pluralism: Habermas, by appealing to ‘post-conventional morality’ and Taylor, by appealing to an incipient teleology.

The present study intends to contribute to the work undertaken in Quebec and in France on religious pluralism in the public sphere. The first section examines the common approach adopted by both States which allowed students to wear religious symbols in public schools. We then highlight the divergent approaches that emerged in 2004 when the French legislature prohibited almost entirely this practice. / The second section assesses the capacity of Quebec's and France's legal and political approaches to ensure social cohesion, to protect freedom of religion, the right to equality as well as the rights of the internal minorities who are pressured and constrained by their surroundings. Some considerations related to French universalism might be used to counterbalance the negative effects of the differentialist approach. Nevertheless, this comparative study leads us to conclude that, in Quebec, differentialism remains the path to be followed.