Journal articles: 'Conscience protection'

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Kane, Tiernan B. "Reevaluating Conscience Clauses." Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 46, no. 3 (June 1, 2021): 297–312. http://dx.doi.org/10.1093/jmp/jhab005.

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Abstract Ronit Stahl and Ezekiel Emanuel have recently issued a stark challenge to conscience protections in medical law and ethics. Their argument is flawed, however. They misrepresent the nature and relevance of conscientious protection in the military, misinterpret the scope of consent tendered by modern medical professionals, and offer no reason to think either that conscientious objection harms patient well-being or that such harm should solely determine the permissibility of conscientious objection. Moreover, and most fundamentally, Stahl and Emanuel do not recognize that conscience protections promote moral integrity, a basic aspect of human well-being that justifies protective action.

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Dickens, B. "I094 PROTECTION OF CONSCIENCE." International Journal of Gynecology & Obstetrics 119 (October 2012): S183. http://dx.doi.org/10.1016/s0020-7292(12)60124-6.

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Constable, Robert. "Social Workers, Conscience Protection and Practice." Journal of Religion & Spirituality in Social Work: Social Thought 32, no. 2 (April 2013): 114–30. http://dx.doi.org/10.1080/15426432.2013.779153.

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Reyes, René. "Common Cause in the Culture Wars?" Journal of Law and Religion 27, no. 2 (January 2012): 231–71. http://dx.doi.org/10.1017/s0748081400000394.

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A significant body of legal academic writing produced in recent years has argued that one of the primary purposes of the First Amendment's Religion Clauses was to protect freedom of conscience. But in the two decades since the Supreme Court's decision in Employment Division v. Smith, a number of commentators have suggested that freedom of conscience has lost its place as the focus of Free Exercise and Establishment Clause jurisprudence. Indeed, some have gone so far as to argue that protection for freedom of conscience has disappeared from the Free Exercise Clause almost entirely, leaving conduct that is motivated by a religious conscience without special constitutional protection. To be sure, some protection for freedom of conscience remains—but its constitutional source is often to be found outside of the Religion Clauses and its concern is often with non-religious activity.This evolution of doctrine has been extensively criticized by scholars of the Religion Clauses, many of whom view these developments as departures from original intent and from long-settled constitutional practice. Michael McConnell, Martha Nussbaum, and others have also advanced normative critiques, arguing that religious conscience is in many ways distinctive and merits distinctive constitutional solicitude under the Free Exercise Clause. At the same time, the Supreme Court's rejection of special privileges for religious claims of conscience has been welcomed by other scholars, some of whom have argued that preferential protection for religiously-motivated conduct is a form of unconstitutional discrimination. Two of the most prominent proponents of this position are Christopher Eisgruber and Lawrence Sager, who maintain that the Religion Clauses should be read to promote equal liberty rather than to provide special exemptions.

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Kravtsova, M. O., T. K. Datsiuk, and O. I. Filipenko. "LEGAL GUARANTEES OF FREEDOM OF CONSCIENCE AND RELIGION IN UKRAINE." Actual problems of native jurisprudence 5, no. 5 (October 2021): 3–9. http://dx.doi.org/10.15421/392191.

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The article identifies the main Ukrainian and international legal acts, which enshrine legal guarantees of freedom of conscience and religion. In particular, these rights are guaranteed by the European Convention on Human Rights, the Universal Declaration of Human Rights and Freedoms, the UN Charter, the International Covenant on Civil and Political Rights, the International Covenant on Economic, Social and Cultural Rights and a number of other acts. The legal consolidation of the rights of freedom, conscience and religion in the Constitution of Ukraine and the Law of Ukraine "On Freedom of Conscience and Religious Associations" is considered, the bodies responsible for normative-legal and legislative regulation of legal provision of freedom of conscience and freedom of religion in Ukraine are determined. It was found that the mechanism of protection of freedom of conscience and freedom of religion is a system of effective legal means of implementation, protection and defense of freedom of conscience and freedom of religion in general and its individual elements (opportunities) enshrined in the laws of a particular state. The assessment of normative legal acts showed that the issues of uncertainty in the conceptual apparatus used in the regulation of the religious sphere remain unresolved; uncertainty in the subjects of religious relations, their rights and responsibilities; unequal legal status of religious groups and religious organizations; the degree of state intervention in state-church relations. The concepts and elements of the mechanism of legal provision of freedom of conscience and freedom of religion of the person in Ukraine are defined.The criteria for classification of legal remedies for freedom of conscience and freedom of religion, which include national remedies and public institutions, are analyzed. It is concluded that the state policy in the field of protection of freedom of conscience should be aimed at finding an effective organization of the system of public administration and control. To this end, it is necessary to specify and clearly delineate the powers of public authorities of Ukraine and public authorities, officials and specialists of various bodies of public administration, control and supervision in the field of protection of freedom of conscience.

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Беспалько, Виктор, and Viktor Bespalko. "Criminal-Law Protection of Religious Relations." Journal of Russian Law 2, no. 7 (September 18, 2014): 41–50. http://dx.doi.org/10.12737/4823.

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In the article the author analyzes the current state of Russian law on crimes against freedom of conscience and religious security. He proves social necessity for criminal law protection of religious relations. He also proposes his classification of the criminal offenses. The article contains the term «religious security». It shows the main threats to religious security in modern conditions, which need counteraction by criminal law. The author developed amendments and additions to the Criminal Code, taking into account the level of religious relations in Russian society. He demonstrates the social significance of protection of the personal freedom of conscience and religious security from criminal trespasses in a democratic state. The author based results of his investigation on sociological findings and links to sources of domestic and foreign criminal law.

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Wardle, Lynn D. "A Matter of Conscience: Legal Protection for the Rights of Conscience of Healthcare Providers." Cambridge Quarterly of Healthcare Ethics 2, no. 4 (1993): 529–42. http://dx.doi.org/10.1017/s0963180100004576.

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A growing number of healthcare practices implicate serious moral concerns for growing numbers of healthcare providers. Social, legal, and medical developments, including abortion, contraception, euthanasia, withdrawal of feeding, blood transfusions, organ transplants, and routine autopsies, have put healthcare providers in the vortex of some of society's most controversial moral dilemmas.

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Askin, W. Joseph. "The conscience rights of Canadian physicians require protection." Canadian Medical Association Journal 190, no. 44 (November 4, 2018): E1311. http://dx.doi.org/10.1503/cmaj.70546.

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Kelly, Tobias. "Citizenship, Cowardice, and Freedom of Conscience: British Pacifists in the Second World War." Comparative Studies in Society and History 57, no. 3 (June 25, 2015): 694–722. http://dx.doi.org/10.1017/s0010417515000250.

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AbstractFreedom of conscience is widely claimed as a central principle of liberal democracy, but what is conscience and how do we know what it looks like? Rather than treat conscience as a transcendent category, this paper examines claims of conscience as rooted in distinct cultural and political histories. I focus on debates about conscientious objection in Second World War Britain, and argue that, there, persuasive claims of conscience were widely associated with a form of “detached conviction.” Yet evidence of such “detached convictions” always verged on being interpreted as deliberate manipulation and calculation. More broadly, I argue that the protection of freedom of conscience is necessarily incomplete and unstable. The difficulties in recognizing individual conscience point to anxieties within liberal democracy. Not only strangers are suspect and mistrusted, but also those who claim to stand most strongly by the principles of liberal citizenship.

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Reuter, Hans-Richard. "Die Bedeutung des Gewissens für Christen in Kirche und Staat." Zeitschrift für Evangelische Ethik 35, no. 1 (February 1, 1991): 124–38. http://dx.doi.org/10.14315/zee-1991-0117.

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Abstract The demand for a right to military tax refusal aims at the protection from those conflicts of conscience that are resulting from an indirect involvement of the citizen in a state's capability of warfare. This raises the generat question of the relevance of conscience for public law. Normative and functional theories of conscience can only insufficiently explain the experience ofthe human conscience. The protestant concept of a freed conscience includes the possibility, that a Christian takes the responsibility for non-intended effects ofhis actions. In the case of a legal right to refuse military tax, an equal right ought tobe granted to persans whose conscience is worried by other kinds of conflicts. But this would be hardly compatible with the principle of democracy. The burden of conscience of those who refuse military taxes should be taken into account by individual regulations but not regulated by law

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KENNETT, JEANETTE. "The Cost of Conscience." Cambridge Quarterly of Healthcare Ethics 26, no. 1 (December 9, 2016): 69–81. http://dx.doi.org/10.1017/s0963180116000657.

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Abstract:The spread of demands by physicians and allied health professionals for accommodation of their private ethical, usually religiously based, objections to providing care of a particular type, or to a particular class of persons, suggests the need for a re-evaluation of conscientious objection in healthcare and how it should be regulated. I argue on Kantian grounds that respect for conscience and protection of freedom of conscience is consistent with fairly stringent limitations and regulations governing refusal of service in healthcare settings. Respect for conscience does not entail that refusal of service should be cost free to the objector. I suggest that conscientious objection in medicine should be conceptualized and treated analogously to civil disobedience.

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Guichard, Sylvie. "Convictions et croyances : que protège la liberté de conscience ?" Studies in Religion/Sciences Religieuses 48, no. 3 (September 2019): 361–81. http://dx.doi.org/10.1177/0008429819855614.

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La liberté de conscience est généralement présentée comme un principe fondamental des sociétés démocratiques. Pourtant, sa définition concrète et ses modalités d’exercice demeurent imprécises et incertaines. Par ailleurs, la protection qu’elle offre aux convictions non-religieuses est bien plus restreinte que celle qu’elle garantit aux croyances religieuses. Ce rapide constat induit plusieurs questions : pourquoi de nombreuses constitutions mentionnent-elles conjointement la liberté de conscience et la liberté de religion ? D’où vient ce couple formé par ces deux libertés ? Que signifie-t-il pour chaque liberté prise séparément ? Que protège spécifiquement la liberté de conscience et quel est son champ d’application ? Afin d’apporter un éclairage à ces questions, cet article propose un argument en trois parties. La première partie observe que la liberté de conscience est entrée dans les textes constitutionnels étroitement liée avec la liberté de religion. Dans de nombreux pays, les constituants ont ainsi introduit la liberté de conscience sans en clarifier le contenu. La deuxième partie met en évidence qu’en se laïcisant, l’idée de conscience a ouvert un champ d’application potentiellement très large avec des limites difficiles à définir. La troisième partie s’intéresse aux conséquences contemporaines de cette évolution : la différence avec laquelle les croyances religieuses et les convictions non-religieuses sont protégées. Cette différence est en effet injustifiable dans les États libéraux contemporains, mais nous n’arrivons pas à nous défaire de cet implicite chrétien selon lequel les croyances religieuses sont « spéciales » et ont droit à une protection particulière par rapport aux convictions non-religieuses.

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Baccarini, Elvio, and Julija Perhat. "Living According to Conscience." Politička misao 58, no. 4 (November 23, 2021): 35–51. http://dx.doi.org/10.20901/pm.58.4.02.

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We discuss the proposal of Chandran Kukathas engaged in one of the goals of‎liberal theories: the protection of freedom of conscience. Kukathas proposes‎the metaphor of a liberal archipelago where different communities are sovereign‎in enforcing their worldview on their territory. We share Kukathas’s‎intention to strongly protect freedom of conscience, but we think that Kukathas’s‎theory fails to adequately protect it. In Kukathas’s view, freedom of‎conscience is protected through freedom of association and the related freedom‎to exit an association. But freedom of exit, intended only as a right not‎to be coerced when one wants to leave, is insufficient. It must be sustained by‎the provision of capabilities to leave that one can exercise, as well as by capabilities‎to evaluate her condition. We discuss, then, a more promising proposal‎of an egalitarian libertarian archipelago proposed by Michael Otsuka. After‎explaining why this system isn’t sufficiently stable, we conclude that the constitutional‎egalitarian liberal state is a better candidate.‎

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JEON, Sang-Hyeon. "Conscientious Objection: Focusing on Subjectivity and Sincerity." Korean Constitutional Law Association 28, no. 3 (September 30, 2022): 237–70. http://dx.doi.org/10.35901/kjcl.2022.28.3.237.

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Although conscience is a universal phenomenon that exists in common to all human beings, it is subjective in that the order of conscience differs from person to person. In order to allow conscientious objection, which means exemption from the order of a just law on the ground of subjective order of individual’s conscience, the order of conscience must conform to the principles and values of the Constitution. The reason that the conscientious objection to military service could be recognized in our constitutional law was the order of the conscientious objection was based on absolute pacifism and unconditional respect for human dignity and value. While it is inevitable to employ some method to distinguish genuine from fraudulent claims, the conscientious objector’s fundamental rights such as human dignity and equal protection may be infringed in the process of investigating whether the claims to be conscientious objection is sincere or not. As the conscience that the Constitution protects is the conscience of minority, the sincerity of minority’s conscience should not be denied only because it is unfamiliar to majority of the society.

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Cusmir, Marcel, and Nicolae Sedletchi. "Theoretical-philosophical dimensions of the notion of freedom of consciousness." Vector European, no. 2 (November 2021): 13–19. http://dx.doi.org/10.52507/2345-1106.2021-2.03.

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The freedom of conscience is a fundamental freedom, which belongs to the nature of the human being. The degree of protection of this freedom determines the essence of any political regime, the violation of freedom of conscience being the main indicator of a totalitarian regime. Contrary to apparent simplicity, the freedom of conscience is a complex and multidimensional notion. For centuries, philosophers, historians and lawyers have given multiple meanings to its theoretical perception. However, the components of this notion, such as "freedom" and "consciousness", have always been considered as conjugate and interdependent. The content of the concept of the "freedom of conscience" does not appear as a mechanical sum of components, but has its own meaning, determined by its multidimensional nature. The complexity of the category of the freedom of conscience conditions the possibility to identify several aspects of it: ethical-moral, philosophical, sociological, political, atheistic, religious and legal.

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Konrad Dyda. "Economic Arguments and Legal Regulations on Ritual Slaughter in Poland." Estudios Eclesiásticos. Revista de investigación e información teológica y canónica 95, no. 375 (December 9, 2020): 955–71. http://dx.doi.org/10.14422/ee.v95.i375.y2020.007.

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When regulating ritual slaughter, we need to take into consideration issues related both to the protection of freedom of conscience and religion, the freedom of business activity, and the humane treatment of animals. The economic arguments have an influence on the way ritual slaughter is regulated and generally lead to departing from the original religious purpose of such legal regulations, in favour of protecting economic interests.

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Cholbi, Michael. "Public cartels, private conscience." Politics, Philosophy & Economics 17, no. 4 (May 30, 2018): 356–77. http://dx.doi.org/10.1177/1470594x18779146.

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Many contributors to debates about professional conscience assume a basic, pre-professional right of conscientious refusal and proceed to address how to ‘balance’ this right against other goods. Here I argue that opponents of a right of conscientious refusal concede too much in assuming such a right, overlooking that the professions in which conscientious refusal is invoked nearly always operate as public cartels, enjoying various economic benefits, including protection from competition, made possible by governments exercising powers of coercion, regulation, and taxation. To acknowledge a right of conscientious refusal is to license professionals to disrespect the profession’s clients, in opposition to liberal ideals of neutrality, and to engage in moral paternalism toward them; to permit them to violate duties of reciprocity they incur by virtue of being members of public cartels; and to compel those clients to provide material support for conceptions of the good they themselves reject. However, so long as (a) a public cartel discharges its obligations to distribute the socially important goods they have are uniquely authorized to provide without undue burden to its clientele, and (b) conscientious refusal has the assent of other members of a profession, individual professionals’ claims of conscience can be accommodated.

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Kubala, Maciej. "Freedom of Conscience as a Human Right and Conscience Clause as a Legal Institution in the International System of Human Rights Protection (Special Focus on European Context)." Teka Komisji Prawniczej PAN Oddział w Lublinie 14, no. 1 (July 21, 2022): 219–32. http://dx.doi.org/10.32084/tekapr.2021.14.1-19.

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The United Nations recognized the right to conscientious objection to military service only in 2004, with far-reaching restrictions. At the Council of Europe, interpretation for the purpose of issuing ruling was derived from the provisions of the European Convention for the Protection of Human Rights and Fundamental Freedoms, however it has never been given autonomous treatybased legal regulation. Dispositions such as resolution 1763 (2010) of the Council of Europe or Strasbourg judicial decisions, respecting a recognition margin, could only call for recognition or observance of conscience clause by the states – parties to the Convention. These states, however, already as member states of the European Union – signatories of Treaty of Lisbon – although actually recognising Article 10 of the EU Charter of Fundamental Rights as specification of freedom of conscience, still retained a far-reaching autonomy in its legal configuration. This paper answers the following research questions: is recognition of freedom of conscience as a human right, justifying the right for conscientious objection, requisite for the necessity to adopt conscience clause into the international system of human rights protection, and, consequently, in the state legal orders; if so, is the “universal” mandate of transnationally recognized right for conscientious objection strong enough to overcome the arbitrariness of statutory solutions of state legal orders?

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Pilkington, Bryan C. "Do No Evil: Unnoticed Assumptions in Accounts of Conscience Protection." HEC Forum 28, no. 1 (March 14, 2015): 1–10. http://dx.doi.org/10.1007/s10730-015-9274-8.

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Nikitina, Anna. "Realization of the right to freedom of conscience in the information and communication network Internet." Vestnik of the St. Petersburg University of the Ministry of Internal Affairs of Russia 2021, no. 3 (October 1, 2021): 31–36. http://dx.doi.org/10.35750/2071-8284-2021-3-31-36.

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The article deals with the problems of the realization of the right to freedom of conscience, arising from the acquisition of virtual reality. The problem of improving legislation in the field of protection of the right to freedom of conscience is one of the urgent problems. Besides, the number of «Internet users» is growing, so there is the question – what kind of interaction between the virtual world and religion can be considered legal. In addition, various forms of abuse of the right to freedom of conscience appear because the development of the «Internet». In the conclusion, the author believes that the realization of the right to freedom of conscience in virtual reality is possible, but its mechanism needs legislative regulation. The purpose of the issue is to provide a scientific analysis of the provisions guaranteeing the realization of the right to freedom of conscience in the Russian Federation, to develop scientifically based proposals and recommendations for improving the legislation on freedom of conscience in order to guarantee it in the Internet. In the article the author uses a complex of general scientific methods: analysis and synthesis, formal-logical, structural and systematic, which allowed to identify the features of the implementation of the right to freedom of conscience in the Internet.

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Ulyashina, Lyudmila. "Legal concept of rights and freedoms: universal significance and national implementation." Religious Freedom, no. 17-18 (December 24, 2013): 48–54. http://dx.doi.org/10.32420/rs.2013.17-18.983.

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I see my task in providing a small overview of the concept of human rights and to show some trends in the implementation of the legal concept of rights and freedoms, primarily using the example of regulating freedom of conscience and religion.• The first part will discuss some key points in the formation of the legal concept and basic classifications of universal rights and freedoms, the place of freedom of conscience and religion in this system and trends in the development of legal protection of human rights at the present stage.• In the second part, find out what is the role of the state, national institutions for the protection of human rights, as well as individuals and associations in the process of implementing international standards.

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Brummett, Abram L. "Should Positive Claims of Conscience Receive the Same Protection as Negative Claims of Conscience? Clarifying the Asymmetry Debate." Journal of Clinical Ethics 31, no. 2 (June 1, 2020): 136–42. http://dx.doi.org/10.1086/jce2020312136.

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Ahdar, Rex. "Exemptions for Religion or Conscience under the Canopy of the Rule of Law." Journal of Law, Religion and State 5, no. 3 (November 22, 2017): 185–213. http://dx.doi.org/10.1163/22124810-00503002.

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This essay endeavours to restate the case for the right to freedom of conscience and religion. Specifically, it seeks to make the case for exemptions from the law of the land for religious believers and similarly-situated citizens who hold sincere conscientious beliefs. The rule of law is not something to be ignored, and carving out exemptions for conscience has been criticized as unfair, anomalous, potentially open-ended in scope, and difficult to administer. I attempt to assuage these legitimate concerns by underscoring the importance of the dignity of the individual and the virtue of protecting religious minorities (and dissenters of all stripes), who challenge the conventions of the day. If the default position is the rule of law, believers face an uphill task. Ultimately, only a truly liberal polity can offer protection to what, in every age, is a fragile liberty.

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Fysun, Yulia. "Legitimate limitations on the right of freedom of thought, conscience and religion: the challenges of a globalised world." Ukrainian Journal of International Law 3 (September 30, 2020): 56–63. http://dx.doi.org/10.36952/uail.2020.3.56-63.

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The article is devoted to the study of the limitations on the right of freedom of thought, conscience and religion provided by international law. The essential criteria for legitimate limitations are determined. Unconditional protection of the freedom of thought and conscience as well as the freedom to have or adopt a religion or belief of one’s choice is emphasised. Particular attention is paid to the study of the case law of the European Court of Human Rights in this field.

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Sowiński, Piotr K. "Zachowanie tajemnicy spowiedzi w sprawach karnych, cywilnych i administracyjnych jako warunek realizacji konstytucyjnego prawa do wolności sumienia i religii." Przegląd Prawa Konstytucyjnego 68, no. 4 (August 31, 2022): 217–28. http://dx.doi.org/10.15804/ppk.2022.04.17.

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The text is devoted to the issue of protection of the secret of confession provided on the basis of criminal trial, civil and administration process. This secret is the immanent element of the rites of persons exercising their freedom of conscience and religion under Art. 53 sec. 1 of the Constitution. Freedom of conscience and religion is one of the most important. The differences in the approach to clergy witnesses and possible solutions for the unification of mechanisms governing their interrogation were presented.

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Koppelman, Andrew. "CONSCIENCE, VOLITIONAL NECESSITY, AND RELIGIOUS EXEMPTIONS." Legal Theory 15, no. 3 (September 2009): 215–44. http://dx.doi.org/10.1017/s1352325209990061.

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Why do we grant religious exemptions? Many distinguished scholars and judges have been drawn to the idea that conscience is entitled to special protection, because a person in its grip cannot obey the law without betraying his deepest, most identity-defining commitments. The weakness of this justification is shown by philosopher Harry Frankfurt's account of what he calls “volitional necessity,” which clarifies the structure of the argument that invocations of conscience imply. Frankfurt shows that a person can be bound in this way by allegiances that there is no reason to respect; volitional necessity can arise from anything at all that a person cares about. Conscience is thus a poor basis for claims upon other people. Accommodation must rather depend on some idea of the value of religion.

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Papis, Wojciech, and Krzysztof Kijowski. "FREEDOM OF CONSCIENCE AND RELIGION IN POLISH CONSTITUTIONAL LAW AND CONSTITUTIONAL NEUTRALITY OF THE STATE." Roczniki Administracji i Prawa 2, no. XVIII (December 30, 2018): 19–38. http://dx.doi.org/10.5604/01.3001.0013.1768.

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This article is devoted to the problem of the state’s neutrality of the state - as a guarantee of freedom of conscience and religion. An additional element - to be able to speak about the guarantee of freedom of freedom of conscience and religion - is the question of separating churches and religious associations from institutions and state authorities, from the state as a whole and from the law-making process. The authors point to a deep “anchoring” of the legal issues regarding the guarantee of the freedom of conscience and religion in international law. However, the authors indicate that this does not mean that churches and religious associations should not have a moral right of expression on issues of human values and their protection in the law

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Finegan, Thomas. "Liberal Relativism’s Challenge to Conscience Rights." Oxford Journal of Law and Religion 9, no. 1 (February 1, 2020): 79–104. http://dx.doi.org/10.1093/ojlr/rwaa010.

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Abstract I argue that within contemporary liberal theory and case law is a relativistic conception of conscience, a conception which has the effect of obscuring the significance of conscience and downplaying the importance of conscience rights. The article focuses in particular on the right to conscientious objection. After outlining a representative cohort of cases from within contemporary liberalism concerning conscientious objection I analyse Cardinal Ratzinger’s (Pope Emeritus Benedict XVI) ‘dictatorship of relativism’ critique for its cogency as a response to these cases. I contend that although the ‘dictatorship of relativism’ critique is almost always understood in a univocal manner it is in fact comprised of two logically distinct arguments. One of these is found fundamentally flawed while the other is deemed promising yet in need of supplementation and defence. This I attempt via an analysis of the understanding of conscience present within contemporary liberal case law and theory. I go on to claim that contemporary liberalism, in part due to its problematic understanding of conscience, is often insufficiently respectful of an important principle of conscience rights protection when it dismisses claims of conscientious objection. The final part of the article is an attempt at explaining the paradox of a liberalism which readily justifies significant restrictions on conscience rights. I end by concluding that one version of the ‘dictatorship of relativism’ critique, suitably clarified and supplemented, is basically sound and poses a very serious challenge to contemporary liberalism.

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Wicclair, Mark. "Conscience Clauses: Too Much Protection for Providers, Too Little for Patients." American Journal of Bioethics 18, no. 7 (July 3, 2018): 53–55. http://dx.doi.org/10.1080/15265161.2018.1478035.

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Pilkington, Bryan C. "Remember Evil: Remaining Assumptions In Autonomy-based Accounts Of Conscience Protection." Journal of Bioethical Inquiry 16, no. 4 (December 2019): 483–88. http://dx.doi.org/10.1007/s11673-019-09949-7.

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Bouvier, Antoine. "La protection de l'environnement naturel en période de conflit armé." Revue Internationale de la Croix-Rouge 73, no. 792 (December 1991): 599–611. http://dx.doi.org/10.1017/s0035336100093114.

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Dès le début des années 70, la dégradation constante de l'environnement naturel a entraîné une prise de conscience généralisée de la gravité des atteintes que l'homme inflige à la nature.L'importance vitale pour l'humanité de la protection de l'environnement, tout comme l'action décisive d'un grand nombre d'organismes voués à la protection de l'environnement, a abouti, au fil des années, à l'adoption d'une importante réglementation juridique sur les questions relatives à la protection et à la préservation de l'environnement naturel.

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Vladár, Vojtech. "Freedom of Conscience and Religion in the Family and Criminal Law of the Slovak Republic." Law, Identity and Values 1, no. 2 (2021): 163–78. http://dx.doi.org/10.55073/2021.2.163-178.

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Freedom of conscience and religion is one of the most important areas of legal protection, reflecting a high level of both culture and democratization for contemporary states. This is especially significant for the countries of the former Eastern Bloc, which experienced decades of totalitarianism under socialist regimes. The protection of conscience and religious rights is always reflected in several sources of law, commencing with the constitution, and this is also the case of the Slovak Republic. The constitutional rights in this area were reflected also in other branches of law, such as family law, covering the private integrity of every individual, and criminal law, which deals with the most serious violations of legal norms. This study discusses the elements of state religious law contained in the family and criminal law of the Slovak Republic, starting with the nation’s older legal regulations.

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Vataman, Dan. "The Legal Framework for Protecting the Right to Freedom of Thought, Conscience and Religion in Romania as a Member State of the European Union." World Journal of Social Science Research 6, no. 1 (December 24, 2018): 9. http://dx.doi.org/10.22158/wjssr.v6n1p9.

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<em>The freedom of thought, conscience and religion constitutes nowadays a basic right of individuals for determining their perception of human life and society, which is why it represents a necessary requirement for all democratic societies. Taking into account that violations of the right to freedom of thought, conscience and religion may exacerbate intolerance and often constitute early indicators of potential violence and conflicts, the aim of this study is to raise public awareness on the fact that this freedom is a fundamental right of every human being, a right that needs to be protected everywhere and for everyone. For this purpose, the analysis is focused, in a first stage, on clarifying the essential features of the right to freedom of thought, conscience and religion so that, in a second stage, to be presented the European and Romanian legal frameworks for protection of the right to freedom of thought, conscience and religion. As a novelty, this study attempts to outline how it is implemented the right to freedom of thought, conscience and religion in Romania, highlighting achievements, but without trying to avoid weaknesses and the less pleasant aspects as it shown in US Department of State’s report.</em>

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Tatrchuk, Mariana. "Guaranteeing of Freedom of Conscience and Religions in European Union and Ukraine." Ukrainian Religious Studies, no. 76 (December 1, 2015): 200–212. http://dx.doi.org/10.32420/2015.76.612.

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Mariana Tatrchuk. Guaranteeing of Freedom of Conscience and Religions in European Union and Ukraine. In this article analysis legal protection of functioning of religious denominations in European Union and Ukraine in the context of compliance with international law and law of European Union.

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Szałata, Kazimierz. "Évolution de la conscience morale hippocratique." Studia Ecologiae et Bioethicae 7, no. 1 (June 30, 2009): 131–39. http://dx.doi.org/10.21697/seb.2009.7.1.08.

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This article is written in French. The article is a presentation of a lecture delivered on the International Science Session “Ethics, Finances and Responsibility”, which took place on October the 3rd and 4th, 2008 in Chateau de Bossey near Geneva. Searching for sources of ethic thoughts connected with difficult moral problems of the contemporary world, the author deals with the oldest, well known writing about the ethical practice of medicine, the Hippocratic Oath. Presenting the plenteous, philosophical- ethical contents of the Oath and the history of the growth on it the Hippocratic tradition enriched in experience of the Christian anthropology, the author identifies its norms and rules. Unfortunately, since the Enlightenment times, especially the nineteenth century Positivism the tradition has been seriously disturbed. Together with the questioning the Aristotelean-Thomism anthropology, the doubts appeared related to the matter of protection of life since the conception until the natural death. Whereas new, legal regulations connected with the progress of in medical studies request deep anthropological and philosophical reflection, which would bring back the importance of the forgotten Hippocratic tradition, where in the center of medical actions is a man who needs help.

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Sobczyk, Paweł. "Necessity of Protecting Religious Feelings under Criminal Law in a Democratic State." Law, Identity and Values 1, no. 1 (2021): 145–59. http://dx.doi.org/10.55073/2021.1.145-159.

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Offending religious feelings, as referred to in Article 196 of the Polish Penal Code, was criminalized as follows: ‘Any person who offends the religious feelings of others by publicly insulting an object of religious worship or a place dedicated to the public celebration of religious rites shall be liable to a fine, restriction of freedom or imprisonment for a term not exceeding 2 years.’ This study highlights some doubts concerning the protection of freedom of conscience and religion using the example of the crime of offending religious feelings and attempts to prove the necessity of such protection in the Republic of Poland, a democratic state ruled by the law. The study first examines whether criminalising offences to religious feelings contravenes the constitutionally and internationally guaranteed freedom of speech (expression), freedom of conscience and religion, and broadly understood democratic standards. The study then examines whether criminal law is too strict an instrument to apply to alleged offences against religious feelings, and whether administrative or civil law (thought to be more lenient) is sufficient for ensuring the protection of individual freedoms and rights in this regard.

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Moon, Richard. "The Conscientious Objection of Medical Practitioners to the CPSO’s “Effective Referral” Requirement." Constitutional Forum / Forum constitutionnel 29, no. 1 (April 17, 2020): 29–37. http://dx.doi.org/10.21991/cf29403.

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The term “conscience” is used in two different ways in discussions about religious freedom. Sometimes, conscience is contrasted with religion. Freedom of conscience, in contrast to freedom of religion, is concerned with the protection of fundamental beliefs or commitments that are not part of a religious or spiritual system.1 Together, freedom of conscience and freedom of religion protect the individual’s most fundamental moral beliefs or commitments.2 Other times, though, the term “conscience” refers to a particular kind of accommodation claim. In most religious accommodation cases, an individual or group seeks to be exempted from a law that prevents them from engaging in a religious practice — for example, from wearing religious dress or keeping religious holidays. In conscientious objection cases, how- ever, the individual asks to be exempted from a law that requires them to perform an act that they regard as immoral or sinful. In many of these cases the claimant asks to be excused from performing an act that is not itself immoral, but supports or facilitates what they see as the immoral action of others, and so makes them complicit in this immorality. In this comment I will focus on this second use of the term conscience, and more particularly the conscientious objection claim made by some medical practitioners in Ontario to the requirement that they provide an effective referral to another doctor when they are unwilling, for moral or religious reasons, to perform a particular medical procedure(...) 1 The term “freedom of conscience” was once used interchangeably with freedom of religion to refer to an individual’s freedom to hold beliefs that were spiritual or moral in At this earlier time the moral beliefs of most individuals were rooted in a religious system. Freedom of conscience, though, is now viewed as an alternative to, or extension of, freedom of religion.2 However, as I have argued elsewhere, the conscience part of section 2(a) is seldom raised before the courts and may have very little practical See Richard Moon, “Conscience in the Image of Religion” in John Adenitire, ed, Religious Beliefs and Conscientious Exemptions in a Liberal State (Oxford: Hart, 2019) 73.

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Serdyuk, Alevtina Leonidovna. "Freedom of conscience in the inter-American system of human rights protection." Право и государство: теория и практика, no. 9 (2021): 99–100. http://dx.doi.org/10.47643/1815-1337_2021_9_99.

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Michel-Guillou, Elisabeth, and Gabriel Moser. "Commitment of farmers to environmental protection: From social pressure to environmental conscience." Journal of Environmental Psychology 26, no. 3 (September 2006): 227–35. http://dx.doi.org/10.1016/j.jenvp.2006.07.004.

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Antoine, Philippe. "Droit international humanitaire et protection de l'environnement en cas de conflit armé." Revue Internationale de la Croix-Rouge 74, no. 798 (December 1992): 537–58. http://dx.doi.org/10.1017/s0035336100171886.

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Aujourd'hui il est peu de dire que «l'état de la planète» est des plus préoccupants. «Nous vivons dans une période de transition historique, marquée par une crise de conscience littéralement explosive du conflit entre les activités humaines et les impératifs de l'environnement», déclarait récemment Mme Gro Harlem Brundtland, Premier ministre de Norvège, qui préside la commission mondiale sur l'environnement et le développement. ‘Une bataille décisive est engagée car la planète est bel et bien menacée.

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Hampson, Françoise J. "Conscience in Conflict: The Doctor’s Dilemma." Canadian Yearbook of international Law/Annuaire canadien de droit international 27 (1990): 203–25. http://dx.doi.org/10.1017/s0069005800003817.

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SommaireCet article examine la réserve faite par les États-Unis en ce qui concerne l’article 10 du Protocole II des Conventions de Genève de 1949, en vue d’éviter que les médecins militaires puissent faire appel à la déontologie médicale d’une telle façon qu’ils mettent en cause l’administration interne des forces armées américaines, y compris l’administration de la justice militaire.Le plan de l’article est le suivant: après avoir expliqué la protection donnée aux fonctions médicales par les Conventions et les Protocoles, l’auteur passe en revue les deux codes de déontologie médicale prévoyant une situation de conflit armé, et suggère qu’ils représentent le contenu reconnu couramment de la "déontologie médicale." Elle précoràse qu’un état indique son acceptation du contenu de ces codes au moyen d’une déclaration interprétative, évitant ainsi les conséquences peu souhaitables d’une réserve.Les situations dans lesquelles il pourrait y avoir un conflit entre la déontologie médicale et un ordre militaire sont examinées dans le cadre du "U.S. Uniform Code of Military Justice." La réserve américaine ne paraît pas nécessaire. Les raisons l’appuyant sont analysées, tenu compte de la décision dansU.S.v.Levy, mais sont jugées insuffisantes.Les effets fâcheux qu’aurait une réserve sont examinés, à la fois isolément et dans le cadre des autres articles traitant des principes de la déontologie médicale et de la réaction prévisible des autres états ratifiant le Protocole.La conclusion de l’auteur est que les États-Unis devraient remplacer leur réserve par une déclaration interprétative.

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Banduła, Paweł. "The Prisoner’s Right to Freedom of Conscience and Religion in the European System of Human Rights Protection." Biuletyn Stowarzyszenia Absolwentów i Przyjaciół Wydziału Prawa Katolickiego Uniwersytetu Lubelskiego 14, no. 2 (January 3, 2023): 7–16. http://dx.doi.org/10.32084/sawp.2019.14.2-1.

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The article aims to present the prisoner’s right to the freedom of conscience and religion in the European system of human rights. A detainee is a subject of special human rights because he or she is deprived of the right to liberty. Public authorities are obliged to strictly observe the law related to the sphere of convicts and their views. The right of people deprived of liberty is to exercise their free thought, conscience and religion. No one should be subjected to coercion which would limit their freedom of religion, except as stipulated by the legislator. Public authorities are obliged to provide prisoners with the opportunity to participate in religious events, to contact a priest, to manifest religious beliefs and to be administered medical care. Discipline and security issues may justify the imposition of restrictions of liberty on the grounds of security and public order. Taking advantage of religious freedom must not violate the principles of tolerance or disrupt the established order in prison.

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Babiy, Mykhailo. "Legal regulation of the activities of religious minorities in Ukraine in the context of the requirements of international law." Ukrainian Religious Studies, no. 20 (October 30, 2001): 95–102. http://dx.doi.org/10.32420/2001.20.1186.

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Problems with religion have always been and remain one of the most important in the context of organization of state and public life.And today for Ukraine the issues of guaranteeing, full protection, protection of the right to freedom of conscience, religion, activities of religious organizations, including religious minorities are very relevant.This is due, above all, to those historical scales, the processes that have taken place during the last decade in all spheres of social life, including in the spiritual, religious-ideological plane of it

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Berger, Benjamin. "The Limits of Belief: Freedom of Religion, Secularism, and the Liberal State." Canadian journal of law and society 17, no. 1 (April 2002): 39–68. http://dx.doi.org/10.1017/s0829320100006992.

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RésuméLes tribunaux canadiens sont de plus en plus confrontés au défi de réconcilier une politique laïque libérale avec la protection de la liberté de religion de la Charte. Les approches traditionnelles envers le libéralisme et la laïcité ont rendu cette réconciliation particulièrement difficile, en promouvant une vision insatisfaisante, sur le plan conceptuel, d'un espace public areligieux, hyper-rationnel et dénué d'engagements moraux. En même temps, les théoriciens libéraux n'ont pas apprécié entièrement la nature et les demandes de la conscience religieuse. Cet article aborde les notions de libéralisme, de sécularisme et de conscience religieuse et suggère une compréhension de la relation entre les trois qui impliquerait un pluralisme arbitré sur la base des prémisses d'un langage de valeurs civiques. À l'aide d'une analyse de la jurisprudence canadienne, l'auteur montre que cette forme de réconciliation est déjà tacitement à l'œuvre. Cette approche est la manière la plus cohérente pour tracer les limites de la conscience religieuse au Canada et donne de la substance à la liberté religieuse tout en respectant le bien commun et les acquis du libéralisme séculier.

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Hodge, David R. "Religious Conscience Protection: A Critically Important Human Right for an Increasingly Diverse Society." Journal of Religion & Spirituality in Social Work: Social Thought 32, no. 2 (April 2013): 131–44. http://dx.doi.org/10.1080/15426432.2013.779154.

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Robbers, Gerhard. "Church Autonomy in the European Court of Human Rights—Recent Developments in Germany." Journal of Law and Religion 26, no. 1 (2010): 281–320. http://dx.doi.org/10.1017/s0748081400000989.

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The European Court of Human Rights is currently considering several German cases on the autonomy of religious organizations or churches within secular German labor law and resulting conflict resolution issues that arise within religious communities. In the past, the European Court of Human Rights has consistently underlined the importance of church autonomy, relying on the European Convention of Human Rights and Fundamental Freedoms Article 9 guarantees of freedom of thought, conscience and religion:Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief, in worship, teaching, practice and observance.Freedom to manifest one's religion or beliefs shall be subject only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or for the protection of the rights and freedoms of others.Implementing these provisions in the context of religious autonomy, the Court has critically noted:[T]he autonomous existence of religious communities is indispensable for pluralism in a democratic society and is, thus, an issue at the very heart of the protection which Article 9 affords.… The right [of religious communities] to an autonomous existence is at the very heart of the guarantees in Article 9.

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Maffei, Maria Clara. "The Right to ‘Special Food' under Art. 9 of the European Convention on Human Rights." DIRITTI UMANI E DIRITTO INTERNAZIONALE, no. 1 (March 2012): 101–25. http://dx.doi.org/10.3280/dudi2012-001004.

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The article analyzes some paradigmatic cases concerning the religious or cultural value of food which have been brought to the attention of the monitoring bodies instituted by the European Convention on Human Rights. Problems may arise in particular when individuals (e.g. prisoners, hospitalized people, military personnel, children at school) have to rely upon the State to provide sustenance. However, the Convention contains no reference to cultural or religious aspects of food nor to cultural rights in general. From this analysis it emerges that a right to "cultural" food could be framed in "wider" rights (e.g. freedom of thought, conscience and religion, right to respect for private and family life, protection of property, prohibition of torture) as it is an aspect of them. While it is clear that not all dietary choices deserve protection and abuses should be avoided, the different interests of the State should be balanced against the interests of individuals who need special food for religious, conscience or cultural reasons. The balance has to be fair and this includes the possibility for States to offer valid dietary alternatives, although in some cases, as for many other human rights, States will continue to be able to restrict the rights of individuals on different grounds.

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Edge, Peter W. "The European Court of Human Rights and Religious Rights." International and Comparative Law Quarterly 47, no. 3 (July 1998): 680–87. http://dx.doi.org/10.1017/s0020589300062230.

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Article 9 of the European Convention on Human Rights provides:1. Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief, in worship, teaching, practice and observance.2. Freedom to manifest one's religion or beliefs shall be subject only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or for the protection of the rights and freedoms of others.

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Ogilvie, Margaret H. "And Then There Was One: Freedom of Religion in Canada – the Incredible Shrinking Concept." Ecclesiastical Law Journal 10, no. 2 (April 16, 2008): 197–204. http://dx.doi.org/10.1017/s0956618x08001191.

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Defining religion for the purposes of constitutional or human rights protection is a challenge shared by UK and Canadian courts in this era after the enactment of the Human Rights Act 1988 and the Canadian Charter of Rights and Freedoms 1985, respectively: neither defines what is to be protected. Canadian courts have been impressed with this task since 1982 and, unsurprisingly, the Supreme Court of Canada (SCC) has considered the content and scope of section 2(a), the fundamental right to freedom of conscience and religion, on a number of occasions, most recently in Syndicat Northcrest v Amselem. The outcome in Amselem is a salutary reminder that, for post-modern courts, religion can be whatever they want it to be, and, indeed, be nothing in particular, which merits protection or not at the whim of these courts. In Amselem, a 5–4 majority of the SCC reduced religion for Charter purposes to any beliefs which the complainant calls religion and persuades a court to be sincerely held. A court then has the discretion to decide whether to extend legal protection to those beliefs (and their allegedly offensive practice) without giving credible reasons beyond the complainant's sincere belief in them. Amselem may, therefore, be of considerable interest to British lawyers regarding the potential lurking within ostensibly generous constitutional protections for religion ultimately to reduce religion to nonsense undeserving of legal protection.

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Fernandes, Ashley K., and DiAnn Ecret. "The Effect of Hierarchy on Moral Silence in Healthcare: What Can the Holocaust Teach Us?" Conatus 4, no. 2 (December 31, 2019): 21. http://dx.doi.org/10.12681/cjp.21763.

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Physicians, nurses, and healthcare professional students openly (and in many cases, eagerly) participated in the medical atrocities of the Shoah. In this paper, a physician-bioethicist and nurse-bioethicist examine the role of hierarchical power imbalances in medical education, which often occur because trainees are instructed ‘to do so’ by their superiors during medical education and clinical care. We will first examine the nature of medical and nursing education under National Socialism: were there cultural, educational, moral and legal pressures which entrenched professional hierarchies and thereby commanded obedience in the face of an ever-diminishing individual and collective conscience? We will then outline relevant parallel features in modern medical education, including the effects of hierarchy in shaping ethical decision making and conscience formation. We then propose several solutions for the prevention of the negative effects of hierarchical power imbalances in medical education: (1) universal Holocaust education in medical and nursing schools; (2) formative and experiential ethics instruction, which teaches students to ‘speak up’ when ethical issues arise; (3) acceptance of, and adherence to, a personalistic philosophical anthropology in healthcare; (4) support for rigorous conscience protection laws for minority ethical views that respect the role of integrity without compromising patient care.

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Journal articles on the topic 'Conscience protection'

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