SOMMARIO. 1. Multiculturalità e compatibilità ordinamentali. - 2. Abbigliamento e prescrizioni religiose: i simboli dei Sikh.- 3. La questione del velo islamico. - 4. La giurisprudenza europea e il velo islamico. - 5. Il burqa e la specificità del problema. - 6. Le normative nazionali e il burqa. - 7. Orientamenti delle istituzioni europee. - 8. Normativa applicabile e prospettive future in Italia.
SOMMARIO: 1. Religione ed economia nella visione occidentale e in quella musulmana – 2. Principi religiosi del sistema economico islamico – 3. Connotazione specificamente religiosa della finanza islamica – 4. Finanza “etica”, finanza “islamica” e “etica economica”.
INDEX: 1. The issue of redundant places of worship in Europe - 2. Canonical perspectives - 2.1. The regulations according to the Code of Canon Law - 2.2. General criteria for change in churches’ deployment. The Guidelines of the Episcopal Conference of Italy (CEI) about the cultural goods of the Church in Italy (1992) - 2.3. The documents of other episcopates (Germany and Switzerland) – 3. The phenomenon of churches’ desertion in some countries - 3.1. France - 3.2. Québec (Canada) - 3.3. United States of America - 4. The situation in Italy - 4.1. Ownership of the churches - 4.2. Financial aspects - 4.3. Legal protection of the destination bond - 4.4. Churches as cultural heritage - 4.5. Fiscal considerations - 4.6. The recent CEI Directive (2005) - 5. Concluding remarks.
Il tema del ruolo della religione nella società e del rapporto tra potere pubblico e religione o, per riprendere una terminologia antica, tra imperium e sacerdotium, oggetto di una poderosa riflessione scientifica, è stato riproposto con forza dalla decisione della seconda sezione della Corte europea dei diritti dell’uomo nel caso Lautsi v. Italia. (Continua)
SOMMARIO: 1. Introduzione – 2. I criteri etici dell’Istruzione Donum Vitae – 3. Le risposte dell’Istruzione Donum Vitae agli interrogativi morali posti dalle tecniche di procreazione artificiale – 4. Contributi allo studio di quanto l’Istruzione Donum Vitae propone – 5. Il documento “Famiglia e procreazione umana” – 6. L’aggiornamento dell’Istruzione Donum Vitae approntato dall’Istruzione Dignitas Personae – 7. Conclusioni.
SOMMARIO: 1. Premessa - 2. S. Agostino - 3. S. Tommaso d’Aquino - 4. Francisco de Vitoria - 5. Francisco Suarez - 6. Problemi attuali.
ABSTRACT: At the present time, the complexity of international relations make us to reflect on ideologies that in past centuries, opening the modern history, helped to organize the international life and the relations between peoples and between States. Especially Hugo Grotius, Samuel von Pufendorf and Emmer de Vattel are to be regarded as founders of modern international law, but it would be a serious shortcoming for the scholar the oversight of the work of some spanish theologians and jurists, such as the dominican Francisco de Vitoria and the jesuit Francisco Suarez which, starting from the 16th century, have developed principles that are fundamental results in international law. The universal character of the christian message has had many applications in the social and legal sphere, requires that the human race constitutes one family and that the spirit of christianity is directed toward each institution aimed to prevent disputes between States and between the peoples become violent clashes, destruction or massacres. In ancient period the most important contributions that have enriched the catholic doctrine as well as its teaching in these matters were those of St. Augustine and St. Thomas Aquinas. In augustinian and thomistic doctrine the war must be regarded as a last resort to which it is not used that after having verified the impossibility to safeguard the good right; again, that the legitimate end of the war is not the victory, but the peace in justice, namely that is the restoration lasting public order in which everything is repositioned in the right place. The affirmative answer to the question if you can give a just war is the key element that is remained a fundamental basis in catholic morality. The war can be considered lawful under certain conditions; but it is nevertheless a profound injustice, as a result of the sins of humanity against the virtue of charity. An important part of the teaching of the spanish theologian Francisco de Vitoria, was especially concerned by the problems created in Spain by the conquest and colonization of Latin America. He was considered the true founder of international law from many specialists. He put in question the conviction then widespread that indigenous not enjoyed human rights, i.e. rights brought from civilization. The dominican theologian rejected these views because he was inspired by the natural law, which must regardless of profession of the true religion which regards the guidelines toward the personal spiritual salvation. Reflecting on the thought of the spanish jesuit Suarez, we are devoting, in particular, our attention to the “jus gentium”. The expression is not related to the international relations between peoples and between nations, what happened in the evolution that subsequently took the expression. Originally the expression jus gentium was referring to some of the rules common to all peoples; in some way a natural right, which led to consider the community of nations as forming a great social community, governed by a set of rules, principles, morals, rights, and duties, according to the needs or opportunities or indications of human nature that is the work of a single Creator. This concept has opened the way to the idea of international law understood as complex rules in relations between nations. In the contemporary era the concept of just war must be considered in a different way and must take account of two considerable elements: the lawfulness of the just war should be read today in harmony and with the observance of an “jus cogens” which goes beyond the respect for the territorial integrity and political independence of a State and then the use in war of deadly weapons, even for the civilian population, which upset the reflection on just cause for a war. We believe that this has fostered a rethinking of catholic doctrine and the positions of the Pope John Paul II who undertook very on the theme of peace and war: he had shown himself absolutely contrary to the war and, again, he seemed to want to overcome the doctrine of the just war. There are those who in the catholic world believes that today it is no longer possible to speak of just war and that the war can no longer be regarded as a means of resolving disputes between States. But before humanity some questions remain.
SOMMARIO: 1. Paganesimo e monoteismi mediorientali - 2. Sinagoga e chiesa - 3. Chiesa e regno di Dio. Critiche recenti al sistema costantiniano - 4. I dati biblici. L’orizzonte del regno di Dio - 5 Tutti i popoli e tutte le lingue (Is. 66, 19) - 6 Il regno come escatologia inaugurata - 7. L’ideologia neo-davidica sottostante al regime di cristianità.
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. Identikit d’una fattispecie “ibrida” sconosciuta al diritto positivo italiano - 2. L’assenza di una normativa ad hoc pattizia: alcune ragioni ipotizzabili – 3. Le fonti unilaterali: dall’indifferenza per il fenomeno della Legge-quadro del ’91 all’indirizzo restrittivo delle Linee-guida del 2010 - 4. Il problema a monte - 5. Conclusioni.
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.