Contenuti per la categoria: Libertà di coscienza e di religione, individuale e collettiva

SOMMARIO: 1. Il compito della dottrina – 2. Necessità di un’evoluzione nel metodo di approccio ai problemi della religiosità sociale – 3. Esempi di sussistenza del metodo criticato nella dottrina e nella legislazione: a) l’otto per mille; b) il riconoscimento degli effetti civili al matrimonio religioso; c) l’insegnamento scolastico della religione – 4. Le materie eticamente sensibili: a) l’interruzione volontaria della gravidanza; b) la procreazione assistita; c) accanimento terapeutico ed eutanasia - il testamento biologico – 5. Conclusioni.

SOMMARIO: 1. Premessa – 2. Dalla “laicità aperta” alla “laicità positiva” – 3. Laicità e libertà religiosa. Le ventisei proposizioni del Pacte Républicaine: laïcité pour mieux vivre ensemble dell’UMP – 4. Dalla “laicità positiva” alla “laicità im-positiva” – 5. La strumentalizzazione politica del dibattito sulla laicità.

SOMMARIO: 1. Il diritto umanitario nei conflitti armati - 2. La codificazione del diritto umanitario - 3. Diritto della guerra e diritto della pace - 4. L’articolo 11 della costituzione italiana - 5. La protezione internazionale dei diritti e delle libertà della persona - 6. Conclusioni.

ABSTRACT: The military operators must also assure the peace with the weapons and, above all, the persons responsible of the operations must give test of great sensibility because busy to conjugate laws and rules war with the objectives of pacification. The authorities responsible for the operations at any time they need to know what they can or must do and what orders impart; they must know what it cannot do or what should be avoided. The international humanitarian law, important part of the international law, is constituted by conventional and consuetudinary norms that are applied in the relationships among States with a specific objective: to protect in time of armed conflict the people who do not take part or do not take more part in hostilities and impose bans or limits to the use of means offensive, of sophisticated weapons and methods of warfare in situations of armed conflict in act or to avoid sleepwalking. The codification of the international humanitarian law is initiated in the century XIX, above all when it was tried to introduce with the Declaration of Petersbourg in 1868 a principle that individualized in the contrariety to the laws of the humanity the impassable limit to respect in the armed conflicts. The codification has received then force and importance after the second world conflict that the consciences of the people had struck with the systematic practice of the most merciless violence making to record million of deads. The fundamental importance of the 1949 Geneva four Conventions is unanimously recognized. They are based on ratio of the existence and the responsibilities of the Organization of United Nations; they have properly constituted the central nucleus of the said humanitarian law and they can be also considered as a reaction of the civilization towards the unheard of violences committed toward civil populations, prisoners and deporteds. In this reflection it is normal entirely a reference to the rules of engagement that accompany every military operation. The rules of engagement substantially have an operational content and the busy soldiers on the field set their attention on these rules more and more that in practice they represent a daily vademecum , not only because they individualize the chain of command. Their juridical value depends on the single arrangements that of it therefore responsible. The word "war" in the contemporary age it doesn't boast an uncontested right of citizen anymore in the international relationships. Our constitution in art. 11 among the fundamental principles enact that Italy repudiates the war as an instrument of offense against the freedom of other peoples and as ameans of resolving international  disputes. The war, as an instrument normally used in the past in the relationships among States, it is not in our juridical arrangement anymore. In 1948 started a very strong commitment to the universal level and at regional level; so much so that today we can count at least 130 Conventions and agreements for the protection of human rights, in various respects, for different situations. The reference to the international obligations placed to protection of the people led us to remember what has been written recently, i.e the two systems, the traditional humanitarian law and the recent human rights, with different historical training and technical configuration, based on a common philosophical basis, the affirmation of the value of the person, and tend toward the common goal of ensuring a stable and effective protection in every circumstance, that is then condition of world peace.

SOMMARIO: 1. Avant propos – 2. Le concept de l’objection de conscience – 3. L’objection de conscience dans la modernité – 4. L’objection comme témoignage.

ABSTRACT – In pluralistic societies there’s a very strong conflict between legal universalism and moral particularism. In this context, the conscientious objection tends to change its meaning: it is no longer the opposition to a specific rule, but it becomes a form of a radical opposition to the law. This paper, with an analysis of the objection, its forms and its meaning, tries to show how it should be again a chance to witness the truth. This possibility, which is essential for religious people, should be pursued regardless of any legal recognition.

SOMMARIO: 1. Gli evangelici albanesi a favore della lingua, della cultura, dell’identità e dell’indipendenza - 2. La nuova Costituzione albanese e il ripristino della libertà religiosa - 3. Le trattative per la stipula dell’accordo di cooperazione - 4. I contenuti dell’accordo e i suoi effetti nel rapporto con la legislazione ordinaria a tutela della libertà religiosa - 5. La proiezione dell’efficacia degli accordi nell’area dell’Albania etnica – 6. Gli accordi di cooperazione: un modello esportabile?

ABSTRACT : The present article deals with the Evangelical Federation in Albania and the contribution it gave to the modernization of the Albanian language. The merit acquired by this religious community makes it be included in the development of the legal relations between the State and cults, using the instrument of cooperation agreements. The agreement, which is the first with a “new cults”, is analyzed by comparing it with the other signed with the historic communities of the country and in the context of the Balkans. The analysis will therefore move towards the sort of Kosovo and Macedonia and the rules governing the relations with the cults. Finally, we develop a reflection on the patterns of relationship between the State and confessions, analyzing the characteristics of legal formants used.

SOMMARIO: 1. Premessa: il sistema spagnolo di relazioni tra Stato e confessioni religiose - 1.1. La libertà di coscienza - 2. Uguaglianza nella libertà - 3. Laicità - 4. La cooperazione dello Stato con le confessioni religiose- 5. Gli accordi con la Chiesa cattolica - 6. Gli accordi con le minoranze religiose - 7. L’immigrazione islamica ed i conflitti con l’ordinamento giuridico spagnolo - 8. Educazione e immigrati islamici - 9. Diritto di famiglia e gli immigrati islamici - 10. Altri conflitti: libertà religiosa e l’immigrazione islamica - 11. Proposta di soluzioni.

SOMMARIO: 1. Globalizzazione e difesa dell’identità religiosa - 2. L’apostasia in Italia da atto individuale a comportamento  collettivo - 3. Proselitismo aggressivo e apostasia - 4. La “difesa dello spazio territoriale” nell’ortodossia e il proselitismo tra le confessioni cristiane. Il “modello greco” - 5. La CEDU di fronte al divieto di proselitismo e a tutela della libertà di coscienza - 6. La libertà di non credere nello spazio giuridico dell’Unione Europea.
 

SOMMARIO: 1. Un primo interrogativo: il nostro pluralismo confessionale è “vivo o morto”? - 2 – Il raffronto tra il pluralismo confessionale in Italia e quello dell’Europa – 3. La supervisione internazionale nella tutela dei diritti fondamentali e l’art. 9 della CEDU – 4. Il tema delle relazioni tra gli stati-membri e le chiese e le vicende del “margine di apprezzamento” - 5. Le difficoltà italiane nell’adeguamento ai principi della Convenzione europea – 6. L’elaborazione dei principi ad opera delle Corti e la loro applicazione – 7. Verso uno standard minimo convenzionale? – 8. Le norme della CEDU quali fonti interposte nel sistema gerarchico delle fonti - 9 - L’interpretazione convenzionalmente orientata del diritto interno – 10. (segue) e il contesto dei fini-valori della CEDU - 11. Il sistema integrato delle fonti – 12. L’esecuzione delle decisioni della Cedu - 13. Per un pluralismo di “sana e robusta costituzione”, con qualche considerazione sul pragmatismo.

SOMMAIRE: 1. Introduction. Sur l’existence d’un droit à l’objection de conscience – 2. La consécration du droit à l’objection de conscience: entre revirement de jurisprudence et correction tardive d’une interprétation passée – 3. Les implications du droit à l’objection de conscience: entre souhait d’effectivité et souci d’encadrement – 4. Conclusion.

ABSTRACT: In the Bayatyan v. Armenia case, the Grand Chamber of the European Court of Human Rights has decided to reverse the solution previously adopted by the Chamber and devote a right to conscientious objection. Obviously, this result is remarkable because totally new and against the grain of earlier decisions, particularly the decisions of the former European Commission of Human Rights. To find a breach of Article 9 (Freedom of thought, conscience and religion), the Grand Chamber has used – again – a dynamic and evolutive approach, and has “reiterated (…) that the Convention is a living instrument which must be interpreted in the light of present-day conditions and of the ideas prevailing in democratic States today” (§ 102).

SOMMARIO: 1. I limiti dello strumento negoziale nell’esperienza giuridica italiana. una ricognizione sulle aporie evidenziatesi nella prassi politico-legislativa – 2. Verso uno statuto giuridico differenziato per le organizzazioni filosofiche non confessionali. meritevolezza degli interessi in gioco – 3. Il non-confessionismo organizzato come fenomeno associativo culturalmente orientato sul fattore religioso – 4. Permanente capacità attrattiva di una disciplina speciale e di favore: l’inevitabile ricerca di una legislazione generale in tema di libertà religiosa o l’armonizzazione dei trattamenti privilegiati?