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The article deals with a comparative analysis of views representative emigrant conservatism I. A. Ilyin and of modern Russian conservatives for the following important and debatable problems for modern Russia: state ideology, optimal form of government for country, essence of legal consciousness and its upbringing, the formulation of significant provisions of constitution, the concept of human rights. Project Constitution of Russia I. A. Ilyin are compared with the proposals of modern conservatives on change of the Russian Constitution of 1993. В статье рассматривается сравнительный анализ взглядов представителя эмигрантского консерватизма И. А. Ильина и современных российских консерваторов по следующим важным и дискуссионным для современной России проблемам: государственная идеология, оптимальная для страны форма правления, сущность правосознания и его воспитания, формулировки значимых положений конституции, понятие прав человека. Проекты конституции России И. А. Ильина сопоставляются с предложениями современных консерваторов по изменению Российской конституции 1993 года.

Цель исследования — определение регулирующей роли правосознания, его значения как индикатора эффективности уголовного законодательства в современном российской обществе. Раскрываются различные функции правосознания в уголовно-правовой сфере. Отмечаются некоторые особенности правосознания граждан как важнейшего источника права., The aim of the study is to determine the regulatory role of lawfulness, its value as an indicator of the effectiveness of criminal law in the modern Russian society. Reveals the different functions of lawfulness in the criminal law sphere. There are some features of legal consciousness of citizens as the most important source of law.

The concept of legal culture is disclosed, the evolution of this concept is analyzed in the writings of pre-Revolutionary Russian jurists. The conclusion is made about the complexity and ambiguity in the understanding of this legal category and its importance for establishing the environment of legality in modern Russian society., Раскрывается понятие правовой культуры, анализируется эволюция данного понятия в сочинениях дореволюционных российских юристах. Делается вывод о сложности и неоднозначности в понимании данной юридической категории и о её важности для установления обстановки законности в современном российском обществе.

The dynamic twentieth century is associated with a number of important events that are significant for the peoples of transformational processes. Having certain pros and cons, contradictory. Witnessing the importance of the state’s positions in the management system. At the same time, Ilyin’s research on the nature of the state, its foundations, and its role in the development of society is considered relevant. Reflecting his understanding of the phenomenon in question, his spirit, given in the article is close to the text of works for the transfer of his colour. In the conditions of the formation of the country and world concepts of development, new works and researchers that deserve attention, are the basis for reflection.

The Democratic institutions are founded on a series of painful political experiences, like the holocaust, from which we have gained an important learning. However, the culture of human rights needs to strengthen within the regards of an ethic of memory, that conveys the efforts of the entire society so it can identify liabilities in a context of violence. This ethical reflection prevents the causes of violence from appearing again, but also guides us in the search for new parameters about our conceptions of a meaningful life. Thus human development is part of this same democratic process whose objective is the formation of a sense of justice that allows us to genuinely care about the other. Las instituciones democráticas están apoyadas en una serie de dolorosas experiencias políticas, como el holocausto, desde las cuáles se ha ganado un aprendizaje importante. No obstante, la cultura de los derechos humanos necesita fortalecerse en el marco de una ética de la memoria que convoque el esfuerzo de la sociedad en conjunto en orden a la identificación y asignación de las responsabilidades en el contexto de violencia. Dicha reflexión ética evita que las causas de la violencia aparezcan nuevamente, pero también nos orienta en la búsqueda de nuevos parámetros acerca de nuestras concepciones de una vida significativa. Así el desarrollo humano forma parte de éste mismo proceso democrático cuyo objetivo es la formación de un sentido de la justicia que nos permita interesarnos de forma auténtica por el otro.

The Democratic institutions are founded on a series of painful political experiences, like the holocaust,from which we have gained an important learning. However, the culture of human rights needs tostrengthen within the regards of an ethic of memory, that conveys the efforts of the entire society soit can identify liabilities in a context of violence. This ethical reflection prevents the causes of violencefrom appearing again, but also guides us in the search for new parameters about our conceptions ofa meaningful life. Thus human development is part of this same democratic process whose objective isthe formation of a sense of justice that allows us to genuinely care about the other. Las instituciones democráticas están apoyadas en una serie de dolorosas experiencias políticas, comoel holocausto, desde las cuáles se ha ganado un aprendizaje importante. No obstante, la cultura delos derechos humanos necesita fortalecerse en el marco de una ética de la memoria que convoque elesfuerzo de la sociedad en conjunto en orden a la identificación y asignación de las responsabilidadesen el contexto de violencia. Dicha reflexión ética evita que las causas de la violencia aparezcannuevamente, pero también nos orienta en la búsqueda de nuevos parámetros acerca de nuestrasconcepciones de una vida significativa. Así el desarrollo humano forma parte de éste mismo procesodemocrático cuyo objetivo es la formación de un sentido de la justicia que nos permita interesarnosde forma auténtica por el otro&nbsp

статья посвящена состоянию правовой культуры в обществе. Авторы подчеркивают, что воспитание правовой культуры граждан – важнейшее условие стабильности и правопорядка в обществе., The article is devoted to the legal culture in society. The authors emphasize that the education of legal culture of citizens is an important condition of stability and law and order in society

Insufficient knowledge about the impact of parental education on the development strategies of justice of children and adolescents in destabilizing the social conditions of modern society determines the relevance of the author's work. The study involved 64 subjects (39 women and 25 men) aged 24 to 48 years, with minor children, including 30 subjects with a harmonious style of parenting and 34 - with disharmonious style. We used a questionnaire "Analysis of family relationships" (E.G. Eidemiller, V.V. Yustitskis), a technique of studying legal awareness of J. Tapp and F. Levine, as well as specially designed questionnaires, aimed at studying the cognitive (knowledge of parents about legal socialization) and behavioral (conversations on topics of law, reinforcement and punishment of right and wrong actions, monitoring of performance, personal example) components of legal socialization. We obtained new empirical evidence on the relation between the features of legal socialization of children and parent-child relationship, clarified the role of the individual types of parental attitudes in the formation of the legal socialization of children, revealed the factors of parental attitudes that hinder and facilitate the process of legal socialization of children.

En el marco de los debates contemporáneos sobre la justicia social, en este artículo se discute la visión ralwsiana sobre el comunismo como una sociedad más allá de la justicia, en la cual las personas han perdido el sentido de lo justo y de la obligación moral. Sostenemos que John Rawls no acierta a explicar convincentemente la evanescencia del sentido de la justicia ni la súbita abrogación de las leyes que rigen la psicología moral de las personas. Asimismo, demostramos que, según los propios postulados generales rawlsianos sobre la psicología moral, el comunismo marxiano no puede estar habitado sino por personas que adhieren a instituciones inspiradas en principios igualitarios y fraternos. En la sociedad comunista, entonces, rigen también la justicia y la moral, hay un esquema institucional justo -tal como lo admite Rawls-, y existe una comprensión compartida y un reconocimiento público de la justicia de las instituciones. Dans le cadre des débats contemporains sur la justice sociale, cet article analyse la vision rawlsienne du communisme qu’il considère comme une société sans justice, au sein de laquelle les individus ont perdu le sens du juste et de l’obligation morale. Nous soutenons que John Rawls ne parvient pas à expliquer de manière convaincante l’évanescence du sens de la justice et la soudaine abrogation des lois qui régissent la psychologie morale des individus. Par ailleurs, nous démontrons que, selon les propres postulats généraux rawlsiens sur la psychologie morale, le communisme marxiste ne peut qu’être habité par des personnes qui adhèrent à des institutions inspirées par des principes égalitaires et fraternels. Dans la société communiste, donc, régissent aussi la justice et la morale et il existe un schéma institutionnel juste – ainsi que l’admet Rawls – ainsi qu’une compréhension partagée et une reconnaissance publique de la justice des institutions. Within the framework set by contemporary debates on social justice, in this article we look into John Rawls’s vision of communism as a society beyond justice, in which people have lost their sense of justice and moral obligation. We hold that Rawls fails to offer a convincing account of the evanescence of the sense of justice and of the sudden elimination of the laws that govern moral psychology. Moreover, we demonstrate that, according to Rawls’s own general statements on moral psychology, Marxian communism vannot be inhabited but by persons who support institutions inspired in egalitarian and fraternal principles. In communist society, thus, there is the rule of justice and morality, there is a just institutional scheme –as Rawls himself so acknowledges– and there exists a shared understanding and a public recognition of institutional justice. No contexto dos debates contemporâneos sobre justiça social, este artigo discute a visão ralwsiana sobre o comunismo, como sociedade, além da justiça, em que as pessoas perderam o senso de direito e da obrigação moral. Argumentamos que John Rawls não consegue explicar de forma convincente a evanescência do sentido de justiça ou a revogação súbita das leis que regem a psicologia moral das pessoas. Além disso, mostramos que, de acordo com as premissas muito gerais sobre a psicologia moral rawlsiana, o comunismo marxista não pode ser senão habitado por pessoas que aderem às instituições inspiradas pelos princípios fraternais e igualitários. Na sociedade comunista, então, também regem a justiça e moralidade, há um esquema institucional justo como Rawls admite, e há uma compreensão e um reconhecimento público das instituições de justiça.

226-234 Статья посвящена изучению внутреннего плана социальной ситуации, затрагивающей чувство справедливости испытуемых. Данные ситуации включают акты, актуализирующие отношение справедливости или несправедливости в отношении себя, близких людей, незнакомых людей, людей с асоциальным поведением, а также животных. Изучались телесные, эмоциональные, когнитивные компоненты переживания чувство справедливости и чувства несправедливости. Наиболее выраженными в телесном, эмоциональном и когнитивном аспекте оказались переживания, связанные ситуациями справедливости-несправедливости в отношении себя, близких и животных, что определяет круг наиболее субъективно значимых объектов человека. Если в системе представление о справедливости человек больше оперирует понятиями конвенциональной морали, то в реальной ситуации он находится на уровне доконвенциональной морали. The article is devoted to the study of the internal plan of the social situation affecting the sense of justice of the subjects. These situations include acts that update the ratio of justice or injustice to themselves, loved ones, strangers, people with antisocial behavior, and animals. We studied the bodily, emotional, cognitive components of(experiencing's) a sense of justice and a sense of injustice. The most expressed in the bodily, emotional and cognitive aspect were "perezhivanie"(experiencing's)connected with justice-injustice situations in relation to themselves, relatives and animals, which determines the range of the most subjectively significant objects of a person. If in the system the notion of justice is more concerned with the concepts of conventional morality, in a real situation it is at the level of preconventional morality.

Раскрывается понятие правовой культуры, анализируется эволюция данного понятия в сочинениях дореволюционных российских юристах. Делается вывод о сложности и неоднозначности в понимании данной юридической категории и о её важности для установления обстановки законности в современном российском обществе., The concept of legal culture is disclosed, the evolution of this concept is analyzed in the writings of pre-Revolutionary Russian jurists. The conclusion is made about the complexity and ambiguity in the understanding of this legal category and its importance for establishing the environment of legality in modern Russian society.

Проанализированы цивилизационные и исторические факторы генезиса общественного правосознания в Украине. Отмечено, что в развитии любой цивилизации имеют место два компонента: хроно-вертикальный и хроно-горизонтальный. Правосознание украинского общества объединяет в себе ценности восточной и западной культурно-цивилизационных систем с превалированием последней. Определены особенности правосознания украинского народа в исторической ретроспективе. В этом контексте проанализированы направления развития и выделены характерные черты институционального и неинституционального правосознания на территории Украины., Analyzed civilizational and historical factors of public awareness genesis in Ukraine. It is noted that the development of any civilization has two components chrono-vertical and chrono-horizontal. It is alleged that the Ukrainian people’s awareness combines the values of eastern and western cultural and civilizational systems, privileging the second one. Determined features of the Ukrainian people’s legal consciousness in historical retrospective. In this context was analyzed directions of development and was singled features as institutional and non-institutional sense of justice in Ukraine. Emphasized that civilizational and historical development of the Ukrainian people is characterized with stages, inconsistency and cultural features. In its turn, sense of justice in Ukraine based on axiological basis using the following basic constants: patriotism; justice; sense of national dignity; responsibility for the fate of the motherland; awareness of the importance of implementation of individual rights and freedoms in the domestic environment; respect for the rights and freedoms of other nations; recognition of the intrinsic value of Ukrainian culture and language., Проаналізовано цивілізаційні та історичні чинники ґенези суспільної правосвідомості в Україні. Зазначено, що у розвитку будь-якої цивілізації мають місце дві компоненти: хроно-вертикальна та хроно-горизонтальна. Правосвідомість українського суспільства поєднує в собі цінності східної та західної культурно-цивілізаційних систем з превалюванням останньої. Визначено особливості правосвідомості українського народу у історичній ретроспективі. У цьому контексті проаналізовано напрямки розвитку та виокремлено характерні риси як інституційної, так і неінституційної правосвідомості на теренах України.

Выделяются и описываются характерные особенности правосознания современного студенчества как субъективного фактора отражения и конструирования социально-правовой реальности. В данной работе, во-первых, был выявлен уровень сформированности правого сознания студентов технического вуза, во-вторых, определена специфика правового сознания молодёжи в зависимости от сфер жизнедеятельности (бытовая, деловая, гражданская), в-третьих, представлены механизмы по коррекции правового сознания в условиях вуза.

In his theory of justice as fairness, John Rawls says that the basic structure is the primary subject of justice and, thus, personal decisions are excluded from the purview of the first principles. This tenet undergoes an unexpected twist in Rawls’s account of communist justice. In his three lectures on Marx, Rawls holds a doublefold view: on the one and, he thinks that communism is just due to its egalitarian distribution; on the other, he remarks that the absence of a sense of justice and moral obligations in everyday life makes of this society one that is beyond justice. Justice no longer depends only on the outcomes of the operation of the first principles in the basic structure but also on personal attitudes.En su teoría de la justicia como equidad, John Rawls sostiene que la estructura básica es el objeto primario de la justicia y que, por ende, quedan excluidas las decisiones personales. Esta posición sufre un giro insospechado en la visión rawlsiana sobre la justicia en el comunismo. En sus tres lecciones sobre Marx, Rawls presenta una doble valoración: por un lado, sostiene que el comunismo es justo en virtud de su distribución igualitaria; por otro, afirma que la ausencia de un sentido de lo justo y de la obligación moral en la vida cotidiana hace que ésta sea una sociedad más allá de la justicia. La justicia ya no depende sólo de la operación de los primeros principios en la estructura básica, sino también de las actitudes personales.

Цель работы - посредством сравнительного анализа платоновского понимания природы права и представлений о его природе, свойственных современному правосознанию раскрыть в самых общих чертах сущность права как такового. = The aim of the article is to conduct a comparative analysis of Plato’s understanding of the nature of law and ideas of its nature characteristic of the contemporary sense of justice, and thus disclose in the most general way the essence of law as it is.

В юридичній літературі тоталітарний режим описують як «крайню форму антидемократичного режиму, що характеризується повним панування держави над людиною і суспільством; одержавленням усіх легальних громадських організацій; не обмеженими законом і закону не підвладними повноваженнями влад; забороною демократичних організацій; фактичною ліквідацією формально проголошених конституційних прав і свобод; усепроникаючим контролем за діяльністю громадян і громадських організацій; політичною цензурою; відсутністю гласності; войовничою тотальною нетерпимістю до усіх, хто мислить інакше, ніж диктують правляча партія і її ідеологія; репресіями відносно опозиції та інакомислячих; мілітаризацією суспільного життя; прагненням до зовнішньої експансії».

Необходимость воспитания правовой культуры объясняется тем, что в последние годы складывается тревожная ситуация с такими явлениями как детская безнадзорность, преступность и наркомания. Педагогические исследования указывают на нарастание агрессии у подростков, стремление проявить себя в асоциальных поступках, наблюдается тенденция отторжения детей из семей, находящихся в социально опасном положении. Целью работы является определение содержания понятия «воспитание правовой культуры как фактора социализации подростков». Для достижения поставленной цели были использованы методы анализа исследований по проблеме правовой культуры, законодательных и нормативно-правовых документов в сфере воспитания, сравнение позиций ученых по сущности понятия «воспитание правовой культуры как фактор социализации подростков». Определено содержание понятия «воспитание правовой культуры как фактор социализации подростков». Уточнены признаки понятия «воспитание правовой культуры как фактор социализации подростков». Материалы исследования могут быть использованы в практике правовой социализации подростков, также в различных типах учреждений дополнительного образования при разработке авторских программ по правовому воспитанию подрастающего поколения. The need to train legal culture is explained by the fact that in recent years child neglect, crime and drug addiction have been increased. Pedagogical papers analyzed show that adolescents have become more aggressive and to prove they are strong they participate in different antisocial acts. Moreover, many children are excluded from the dysfunctional families. The aim of the work is to determine the theoretical and methodological content of the concept “training of legal culture as a factor of socialization of adolescents”. To achieve this goal we analyzed the literature on the problem of legal culture as well as legal and regulatory documents in the field of education and compared the positions of scientists on the nature of concepts: “legal culture” and “socialization”. The content of the concept “training of legal culture as a factor of socialization of adolescents” was determined and its characteristic features were clarified. The results of the research can be used in the practice of socialization of adolescents in various types of institutions of additional education, in particular, for the development of the programs on legal education of the younger generation. Колесниченко Татьяна Игоревна, майор юстиции, старший следователь следственного отдела следственного управления, Следственный комитет Российской Федерации по Кемеровской области (Осинники), kolesn_tanya@mail.ru. T.I. Kolesnichenko, Investigation Committee of Russian Federation in Kemerovo region, Osynniky, Kemerovo region, kolesn_tanya@mail.ru

Submitted by Fabricia Fialho Reginato (fabriciar) on 2015-06-27T01:35:46Z No. of bitstreams: 1 GuilhermeFeldens.pdf: 1528101 bytes, checksum: a23634d266eb33989f293ebba6206ac6 (MD5) Made available in DSpace on 2015-06-27T01:35:46Z (GMT). No. of bitstreams: 1 GuilhermeFeldens.pdf: 1528101 bytes, checksum: a23634d266eb33989f293ebba6206ac6 (MD5) Previous issue date: 2014-08-11 Nenhuma O senso de justiça é um dos elementos essenciais para a criação de uma comunidade justa e democrática nos moldes apresentados em A theory of justice. A virada política de Rawls, centrada na análise da estabilidade social e da legitimidade do poder diante a pluralidade de concepções morais presentes nas sociedades atuais, não eliminou totalmente a importância do senso de justiça na justificação pública proposta em Political liberalism. Nesse sentido, afirma-se que a moralidade em Rawls tem uma função social, pois visa defender o indivíduo frente à sociedade sem ter a coerção externa como principal fonte de motivação para cumprir seus preceitos. A partir desse quadro, o presente trabalho objetiva demonstrar que Rawls apresenta uma concepção de Direito embasada em princípios de justiça expressos no acordo Constitucional. Rawls garante um modelo de sistema jurídico afastado do positivismo jurídico e do utilitarismo, capaz de garantir um sentido democrático diferente, afastado da mera tentativa de legitimação da autoridade política através de um discurso normativo. Por fim, conclui-se que tal modelo garante uma atividade jurisdicional caracterizada pela responsabilidade de manter os princípios de justiça aceitos por todos os cidadãos no acordo constitucional. Dessa forma, as decisões relativas às questões sociais essenciais não serão influenciadas por interesses de maiorias transitórias, nem pelas concepções morais individuais dos julgadores, respeitando a coerência de um sistema de justiça construído a partir de juízos democráticos. The sense of justice is one of the essential elements for the creation of a fair and democratic community as presented in A theory of justice. Rawls's political shift, focusing on the analysis of social stability and legitimacy of power before the plural moral concepts present in current societies, has not totally eliminated the relevance of the sense of justice in the public justification proposed in Political liberalism. In this sense, it is said that morality in Rawls has a social function, once it aims at defending the individual before society without external coercion as a main source of motivation to fulfill its precepts. Based on this picture, the purpose of this study is to show that Rawls presents a concept of Law based on principles of justice expressed in the constitutional settlement. Rawls establishes a model for the legal system distant from legal positivism and utilitarianism, one that is capable of assuring a different democratic sense, distant from the mere attempt to legitimize political authority through a normative discourse. Finally, it is concluded that such model assures a jurisdictional activity characterized by the responsibility to make all citizens in the constitutional settlement accept the justice criteria. Thus, decisions regarding essential social issues shall not be influenced by interests of the transient majorities, nor by the individual moral conceptions of the judges, this way respecting the coherence of a legal system built on democratic judgments.

The basic difficulties related to the selection of the phenomenon of consciousness open up in the article, expedience of study of his features is grounded taking into account the principal items of psychology of time and the sensitiv phases of attaching of consciousness of subject to the level of sense of justice are selected most., В статье раскрываются основные трудности, связанные с выделением феномена сознания, обосновывается целесообразность изучения его особенностей с учетом основных позиций психологии времени и выделяются наиболее сензитивные фазы приобщения сознания субъекта к уровню правосознания., У статті розкриваються основні труднощі, пов'язані з виділенням феноме-ну свідомості, обґрунтовується доцільність вивчення його особливостей з точки зору психології часу та виділяються основні фази залучення свідомості суб'єкта до рівня правосвідомості.

International audience; This paper is based on the analysis of a corpus of letters sent to a specific Chinese institution: the Letters and Visits Administration created in 1951. Its main focus is to analyze the recent trends of this particular space of direct address to State and Party representative. This is indeed a space where situations considered to be unjust, illegitimate, unacceptable are exposed, whether individually or collectively. The article begins by stressing the importance not only of the grievances expressed but of the type of relationship posited by complainants between themselves and those they appeal to, which is also between the ruled and the rulers. It then considers how letters and visits enable those who take such initiatives to step outside the private realm and tell public authorities who they are and, more precisely, how they perceive themselves. Finally, I will try to explain why the shared arguments put forward by petitioners, although they often rely on official commitments, cannot be understood as expressing a mere inclination towards rule compliance.

En el marco de los debates contemporáneos sobre la justiciasocial, en este artículo se discute la visión ralwsiana sobre el comunismo como una sociedad más allá de la justicia, en la cual las personas han perdido el sentido de lojusto y de la obligación moral. Sostenemos que John Rawls no acierta a explicarconvincentemente la evanescencia del sentido de la justicia ni la súbita abrogaciónde las leyes que rigen la psicología moral de las personas. Asimismo, demostramosque, según los propios postulados generales rawlsianos sobre la psicología moral,el comunismo marxiano no puede estar habitado sino por personas que adhieren ainstituciones inspiradas en principios igualitarios y fraternos. En la sociedad comunista, entonces, rigen también la justicia y la moral, hay un esquema institucionaljusto -tal como lo admite Rawls-, y existe una comprensión compartida y un reconocimiento público de la justicia de las instituciones. Within the framework set by contemporary debates on socialjustice, in this article we look into John Rawls’s vision of communism as a societybeyond justice, in which people have lost their sense of justice and moral obligation.We hold that Rawls fails to offer a convincing account of the evanescence of thesense of justice and of the sudden elimination of the laws that govern moralpsychology. Moreover, we demonstrate that, according to Rawls’s own generalstatements on moral psychology, Marxian communism vannot be inhabited but bypersons who support institutions inspired in egalitarian and fraternal principles. Incommunist society, thus, there is the rule of justice and morality, there is a justinstitutional scheme -as Rawls himself so acknowledges- and there exists a sharedunderstanding and a public recognition of institutional justice. No contexto dos debates contemporâneos sobre justiça social,este artigo discute a visão ralwsiana sobre o comunismo, como sociedade, além dajustiça, em que as pessoas perderam o senso de direito e da obrigação moral. Argumentamos que John Rawls não consegue explicar de forma convincente a evanescência do sentido de justiça ou a revogação súbita das leis que regem apsicologia moral das pessoas. Além disso, mostramos que, de acordo com as premissasmuito gerais sobre a psicologia moral rawlsiana, o comunismo marxista não pode sersenão habitado por pessoas que aderem às instituições inspiradas pelos princípiosfraternais e igualitários. Na sociedade comunista, então, também regem a justiça emoralidade, há um esquema institucional justo como Rawls admite, e há umacompreensão e um reconhecimento público das instituições de justiça.

В статті аналізуються особливості правового менталітету та правової свідомості населення Західної Європи. Простежено розвиток поглядів на злочин, покарання та принципи функціонування пенітенціарної системи від періоду дії римського права до сучасності. Показано, що найбільший вплив на формування західноєвропейського підходу до злочину й покарання справила філософія школи природного права. Доведено, що особливості західноєвропейського правового менталітету визначили сприйняття в’язниці як суспільно важливого та соціально необхідного закладу, що виконує важливі державні й громадські функції. The article analyzes the characteristics of the legal mentality and legal awareness of the population of Western Europe. He traced the development of views on crime , punishment and the principles of operation of the penitentiary system of the duration of the Roman law to modern times. It is shown that a particular influence on the formation of the Western European approach to crime and punishment was the philosophy of the school of natural law. The philosophical and pragmatic penology one of the most well-known of its representatives - Cesare Beccaria is subject to the general principle of retributive justice , which requires that the punishment should the need for a crime. The main and most effective means of restraining the growth of crime should not be cruel punishment, and that they were inevitable . It is proved that the characteristics of the legal mentality of Western Europe have identified the perception of the prison as a socially important and necessary social institution, which has important public and civic functions . The most important among them are recognized imprisonment, deterrence , maintenance of redemption and re- organization.

The challenge of the school in a hospital is not only legal and pedagogical, it is also ethical.What are the moral virtues a schoolteacher should have for inclusive education? Tact, a sense of justice and caring seem to be the ones. Beyond this question, however, the challenge facing the teacher is twofold. First of all, it is to show that these qualities form a consistent whole that gives meaning to the notion of ethical presence. The challenge is also to rehabilitate the notion of virtue, but at the same time to redefine it. Virtue is no longer to be considered as a form of self-realization, as Aristotle and his friends suggested, but more modestly as the capacity to act., Le défi d’une école hospitalière n’est pas seulement un défi juridique et pédagogique, c’est aussi un défi éthique. Quelles sont les vertus morales du maître à l’heure de l’école inclusive ? Le tact, le sens de la justice et la sollicitude semblent être ces vertus. Mais au-delà de cette interrogation, l’enjeu de cette contribution est double. Il est d’abord de montrer que ces vertus dessinent une cohérence à même de donner sens à la notion de présence éthique. Il est aussi de réhabiliter la notion de vertu mais en la redéfinissant car il ne s’agit plus de penser celle-ci comme une forme d’accomplissement de soi comme pouvaient le suggérer Aristote et ses amis mais plus modestement comme une capacité à faire.

У статті здійснено аналіз функцій професійної правосвідомості стосовно сфер юридичної практики або певних груп юристів-професіоналів, які вирізняються стосовно виконуваних ними функцій і змісту їхньої праці (слідчих, прокурорів, адвокатів, юрисконсультів, нотаріусів та ін.). Досліджено погляди провідних учених, котрі вивчали окремі аспекти функцій професійної правосвідомості, і на цій основі запропоновано власну їх класифікацію. In the article the functions of justice by professional fields of law practice or certain groups of professional lawyers who excel in terms of the functions they perform and content of their work (investigators, prosecutors, advocates, solicitors, notaries, etc.) are analyzed. On the basis of the analysis of views of scientists, who have studied some aspects of the professional sense of justice, the author makes her own conclusion it is advisable to highlight the following features of lawyer’s legal consciousness, specifying its nature, objectives and purpose: the function of generating individual legal concepts, the function of the developing a feeling of right and fairness, and the function of ensuring the freedom of taking decisions, and the function of the development the activity in the work, the function of the professionally of legal thought formation, the function generation professional habits, legal negligence warning function and the function of providing gaps in the legislation.

In the practice of juridical hermeneutics, justice becomes a comprehensive key ofpractical, intersubjective and experimental nature. This way, law and justice interactfrom a point of view which differs from the jusnaturalism rational and methaphisicidentity or the distinctness defined by legal positivism. The analysis focused on theoperability of the concept of justice as concept of the sense of justice in juridicalhermeneutics splits this dimension of the applicative justice from other conceptsmore focused in the concept of politics -mainly distributive- or the moral virtues.The application of the justice to the legal dispute -as juridical hermeneutics ambition-will follow the path starting from the judgement as part of an interpreting procedurewhere reflexive and discursive discerning as wit of the person cooperate, andending with praxis horizons. En la Hermenéutica jurídica la justicia se convierte en una clave comprensiva de carácter práctico, intersubjetivo y experiencial. De este modo el Derecho y la justicia se interrelacionan en una perspectiva distinta de la idealidad racional metafisica del iusnaturalismo o de la separación que procuraba el iuspositivismo. La reflexión de la operatividad de la justicia como sentido de justicia en la Hermenéutica jurídica desliga esta dimensión de la justicia como aplicativa de otras donde lo más sustancial esla política fundamentalmente como distributiva o la virtud moral. La aplicación de la justicia en el caso conflictivo como aspiración de la Hermenéutica jurídica se canalizará desde el juicio en un proceso interpretador de discernimiento reflexivo y discursivo, en que también el ingenio colabora, y en el que el horizonte de la praxis será el final del recorrido.

In his theory of justice as fairness, John Rawls says that the basic structure is the primary subject of justice and, thus, personal decisions are excluded from the purview of the first principles. This tenet undergoes an unexpected twist in Rawls’s account of communist justice. In his three lectures on Marx, Rawls holds a doublefold view: on the one and, he thinks that communism is just due to its egalitarian distribution; on the other, he remarks that the absence of a sense of justice and moral obligations in everyday life makes of this society one that is beyond justice. Justice no longer depends only on the outcomes of the operation of the first principles in the basic structure but also on personal attitudes. En su teoría de la justicia como equidad, John Rawls sostiene que la estructura básica es el objeto primario de la justicia y que, por ende, quedan excluidas las decisiones personales. Esta posición sufre un giro insospechado en la visión rawlsiana sobre la justicia en el comunismo. En sus tres lecciones sobre Marx, Rawls presenta una doble valoración: por un lado, sostiene que el comunismo es justo en virtud de su distribución igualitaria; por otro, afirma que la ausencia de un sentido de lo justo y de la obligación moral en la vida cotidiana hace que ésta sea una sociedad más allá de la justicia. La justicia ya no depende sólo de la operación de los primeros principios en la estructura básica, sino también de las actitudes personales.

İnsanlarda görülen işbirliği klasik evrimsel modeller açısından da, klasik ekonomik modeller açısından da açıklanması güç bir bilmece olarak karşımıza çıkmaktadır. Son yıllarda ekonomik oyunların deneysel prosedür olarak kullanıldığı çalışmalarda insanların akrabaları olmayan kişilerle, anonim ve tek seferlik etkileşimlerinde özgeci işbirliğine (altruistic cooperation) giriştikleri, yani kişisel çıkar peşinde koşma dürtüsüyle açıklanamayacak davranışlar sergiledikleri gösterilmiştir. Burada açıklanması gereken insana özgü olduğu düşünülen özgeci işbirliğini ortaya çıkaran psikolojik, beyinsel ve evrimsel mekanizmaların ne olduğudur. Özgeci işbirliğinin altında yatan iki önemli psikolojik mekanizmanın "adalet duygusu" {sense of fairness) ve "güven" (trust) olduğu düşünülmektedir. Adalet duygusunun incelenmesinde genellikle Ültimatom oyunu kullanılmaktadır. Ültimatom oyunundaki davranışsal bulgulara bakıldığında insanların adil davranışları ödüllendirdiği ve adil olmayan davranışları cezalandırdığı görülürken, beyinsel düzeydeki bulgular insanların bu tür ödüllendirmeden ve cezalandırmadan haz aldığını göstermektedir. Güven duygusunun incelendiği ekonomik oyun ise Güven oyunudur. Sosyal yakınlaşmayı arttıran bir nöropeptidin kullanılmasıyla güvenme davranışının artması ve insanların güvenlerini suistimal edenlerin cezalandırılmasından haz aldığının görülmesi ise Güven oyununun oynatıldığı durumlarda elde edilen beyinsel bulgulardır. Bu bulgular insanların ekonomik işbirliği içeren ortamlarda ekonomik tercihler yanında sosyal tercihleri de göz önüne aldıkları ve bu davranışlarının arkasında adalet duygusu ve güven duygusu diyebileceğimiz özel psikolojik mekanizmalar olduğu fikrini destekler niteliktedir. Literatürde özgeci işbirliğini ortaya çıkaran evrimsel mekanizmanın ne olduğu konusunda grup seçilimi ve bireysel seçilim savunucuları arasındaki tartışmalar sürmektedir. Cooperation in humans is a puzzle from the perspective of classical economic and evolutionary models. In recent years, laboratory experiments using economic games have revealed that humans show altruistic cooperation towards non-kin in anonymous one-shot encounters. What needs to be explained are the psychological, neural and evolutionary mechanisms that give rise to altruistic cooperation that is thought to be uniquely human. Two psychological mechanisms proposed to explain altruistic behaviour are sense of fairness and trust. Sense of fairness is usually investigated by using the Ultimatum game. Behavioural findings in the Ultimatum game show that humans reward behaviours that conform to fairness norms and that they punish behaviours that violate fairness norms, even it is not in their self-interest to do so. Activation of reward centres in the brain during such behaviour suggests that they get pleasure from doing so. Trust is investigated by using the Trust game. Behavioural findings in the Trust game show that humans make generous offers at first and they punish their partner if their trust is violated. At the neural level, it has been shown that administration of a neuropeptide that promotes social attachment increases trusting behaviour and that punishing violations of trust activates reward centres in the brain. These findings suggest that in economic exchange situations, humans take into account social, as well as economic, preferences, and that such behaviour is underpinned by special psychological mechanisms. Debate continues between proponents of individual selection and group selection as to how best to explain the evolutionary basis of altruistic cooperation.

In the context of a general rise in the level of studies and the weakening of the link between training and work, this article analyses the perceived legitimacy of the inequalities linked to studies and its micro and macro social determinants in a perspective of international comparison. The results of the third phase of the enquiry Social inequality directed by the International social survey program are available. Beyond individual factors such as qualification and salary, which are positively correlated with the perceived legitimacy of studies, this research contributes to demonstrate the importance of national contexts in the subjective value attached to formal qualifications. Nevertheless, these differences appear less linked to the outcomes of specific studies in each context than to national differences in the organisation of training, or more ideological factors of more or less strength than social inequalities.; Dans un contexte d’augmentation générale du niveau d’études et de fragilisation du lien entre formation et emploi, cet article analyse la légitimité perçue des inégalités liées aux études et ses déterminants – micro et macro sociaux –, dans une perspective de comparaison internationale. Les données de la troisième vague de l’enquête Social inequality menée en 1999 par l’International social survey program sont mobilisées. Au-delà des facteurs individuels tels que le diplôme ou le salaire, qui sont corrélés positivement au sentiment de légitimité des études, cette recherche contribue à montrer l’importance des contextes nationaux dans la valorisation subjective des titres scolaires. Ces différences paraissent toutefois moins liées au rendement des études spécifique à chaque contexte, qu’à des spécificités nationales dans l’organisation de la formation ou des facteurs plus idéologiques de légitimation plus ou moins forte des inégalités sociales.

This article analyses the results of a study of conceptions of justice among Italian teenagers. The aim was to examine young people's representations of issues of justice, and to determine whether the experience of active participation can influence such representations. The study was designed in accordance with the most recent approaches in sociology of childhood; it involved young people attending higher secondary school, some of them members of a youth organization. Most of the teenagers were interviewed individually, others in focus groups. The interviews were conducted through the presentation of scenarios based on questions of justice, while the focus groups were presented with a variety of moral dilemmas.

Korea ist eines der wenigen modernen demokratischen Länder, in denen die Todesstrafe noch nicht abgeschafft wurde. Diese gilt im koreanischen Recht als Höchststrafe und ist bei besonders schweren Verbrechen vorgesehen. Nicht nur das Strafgesetzbuch, sondern auch strafrechtliche Sondergesetze enthalten in zahlreichen Tatbeständen die Todesstrafe, welche im koreanischen Recht nicht nur als abschreckende Rechtsfolge der Straftat vorgesehen ist, sondern auch tatsächlich von den Gerichten im Urteil ausgesprochen und daher auch vollstreckt werden kann. Dabei ist jedoch auf die bemerkenswert positive Tendenz hinzuweisen, dass dies in Korea seit 1998 nicht mehr geschehen ist. Im vorliegenden Beitrag wird versucht, die Todesstrafe nicht nur aus empirischen und pragmatischen Gesichtspunkten zu betrachten, sondern auch von einem fundamentalen Verständnis des Rechts aus zu überprüfen, ob sie eine rechtlich begründbare Strafe darstellt bzw. aus welchen Gründen ihre Abschaffung im Rechtsstaat erforderlich ist. Insofern können die Betrachtungen zur Todesstrafe nicht nur für Korea, sondern auch für alle anderen Länder, die noch die Todesstrafe kennen, fruchtbar gemacht werden. (ICG2)