Thèses : « Libertà religiose »

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Galiano, Mariangela. « Libertà religiosa e dimensione collettiva della libertà di non credere. Nuove tensioni e prospettive ». Doctoral thesis, Universita degli studi di Salerno, 2019. http://elea.unisa.it:8080/xmlui/handle/10556/4292.

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2017 - 2018
Il lavoro di tesi affronta il tema della libertà religiosa collettiva, con particolare riguardo alla posizione che oggi occupano all’interno del panorama nazionale ed europeo i soggetti atei, per via dei profili di ambiguità che caratterizzano il loro inquadramento giuridico. Manca infatti, all’interno della nostra Carta Costituzionale, un esplicito riferimento alla non credenza ed all’ateismo, in linea con l’assenza di qualsiasi riferimento al profilo negativo della libertà religiosa. Se infatti quest’ultimo non si riconosce espressamente, la sua esistenza è divenuta ormai innegabile per via della diffusione non soltanto di tutta una serie di nuovi fenomeni religiosi (ben lontani dalle religioni tradizionali di maggioranza), quanto soprattutto per via dell’emersione di nuove esigenze collettive, volte al riconoscimento della libertà di non credere o di credere. La parte centrale del lavoro è focalizzata sull’analisi dell’ormai celebre vicenda giudiziaria dell’Associazione degli Atei Agnostici Razionalisti Italiani (UAAR), avviata per il riconoscimento di un generale diritto all’accesso all’intesa ex art. 8, comma 3, della Costituzione, anche in assenza dell’elemento confessionale, e conclusasi dinnanzi alla Corte Costituzionale con sentenza 52/2016. Partendo dal disconoscimento ad opera della Consulta dell’esistenza di una pretesa di avvio alle trattative per l’intesa, passando per l’inquadramento della funzione dello strumento intesa ex art. 8, comma 3 Cost. e per l’attribuzione al Consiglio dei Ministri circa l’opportunità di stipulare intesa con lo Stato, si è arrivati ad affermare l’esistenza di un generale diritto all’eguale libertà per le confessioni religiose, anche in attesa di intesa. Il lavoro ha poi cercato di inquadrare la questione alla luce dell’art. 9 della CEDU, anche in vista della prossima pronuncia che la Corte Europea dei Diritti dell’Uomo dovrà rendere sul ricorso presentato dall’UAAR. Attraverso una disamina della giurisprudenza convenzionale e dottrinale sul punto, nonché degli ipotetici riflessi indiretti che sulla stessa potrebbero derivare dal diritto comunitario e dall’art. 17 TFUE, il lavoro è giunto alla conclusione che verosimilmente l’esito del ricorso sarà difficilmente favorevole all’associazione atea, in quanto difficilmente si prevede un deciso cambio di rotta nella direzione di un innalzamento qualitativo del grado di tutela della libertà religiosa. Il lavoro non si è limitato ad analizzare la questione de iure condito, ma ha anche analizzato la recente bozza del progetto di legge proposta della Fondazione Astrid per regolamentare l’intero fenomeno religioso in Italia, basato sulla volontà di sviluppare il principio di laicità in maniera più condivisa ed armonica con il sistema pattizio, attraverso il respingimento della tendenza a relegare la religiosità all’interno della generale ed asettica categoria del “no profit”, nonché di riaffermare il principio di distinzione degli ordini, ritenuto essenziale per il rafforzamento delle democrazie contemporanee. [a cura dell'autore]
XXXI ciclo

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RESTA, VALENTINA. « Società digitale e libertà religiosa ». Doctoral thesis, Università Cattolica del Sacro Cuore, 2008. http://hdl.handle.net/10280/215.

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Gli sviluppi tecnologici vissuti nell'ultimo quarto di secolo hanno determinato forti mutamenti non solo nella materialità dell'esistere, ma anche nella dimensione spirituale della persona. L'avvento della cittadinanza digitale ha obbligato ad un ripensamento del catalogo dei diritti e delle forme di esercizio degli stessi. La libertà religiosa, tanto nella sua dimensione individuale quanto in quella associata non solo ha subito l'influenza di tali cambiamenti, ma si è dimostrata in molti casi settore privilegiato per verificare la validità delle nuove forme di governo derivanti dallo sviluppo sempre più massiccio delle tecnologie informatiche. A partire, dunque, da un ripensamento dei rapporti tra diritto e religione sono stati individuati alcuni settori specifici di analisi al cui interno saggiare le nuove forme di governo elettronico, per comprendere le nuove declinazioni del diritto di libertà religiosa nella società digitale. Tali settori sono: la presenza delle confessioni nel sistema della stampa nazionale; il nuovo mondo di Internet e le problematiche connesse alla tutela dei marchi e del sentimento religioso; la presenza delle confessioni religiose nel sistema radio televisivo; la tutela dei dati sensibili religiosi nel nuovo Codice sulla privacy.
Last 25 years, technological developments have determined very important changes both on the material side and on the spiritual one of the people. The introduction of digital citizenship has obliged to rethink the bunch of rights and the way to apply them. The religious freedom, both individually and in association, has suffered the effects of these changes, but moreover has been a preferred sector where testing new governance rules needed to manage the innovations due to constantly increasing presence of information technologies in day by day life. Therefore, starting from a deep rethinking of the relationships between law and religion, some sectors of analysis, where testing new electronic governance rules, has been identified, in order to understand new evolutions of religious freedom rights in the digital society. These sectors are: presence of religious denominations in the national press; Internet world and issues related both to the trademark management and to religious sentiments; presence of religious denominations in radio-TV system; protection of religious sensitive personal data in agreement with the new privacy Code.

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RESTA, VALENTINA. « Società digitale e libertà religiosa ». Doctoral thesis, Università Cattolica del Sacro Cuore, 2008. http://hdl.handle.net/10280/215.

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Résumé :

Gli sviluppi tecnologici vissuti nell'ultimo quarto di secolo hanno determinato forti mutamenti non solo nella materialità dell'esistere, ma anche nella dimensione spirituale della persona. L'avvento della cittadinanza digitale ha obbligato ad un ripensamento del catalogo dei diritti e delle forme di esercizio degli stessi. La libertà religiosa, tanto nella sua dimensione individuale quanto in quella associata non solo ha subito l'influenza di tali cambiamenti, ma si è dimostrata in molti casi settore privilegiato per verificare la validità delle nuove forme di governo derivanti dallo sviluppo sempre più massiccio delle tecnologie informatiche. A partire, dunque, da un ripensamento dei rapporti tra diritto e religione sono stati individuati alcuni settori specifici di analisi al cui interno saggiare le nuove forme di governo elettronico, per comprendere le nuove declinazioni del diritto di libertà religiosa nella società digitale. Tali settori sono: la presenza delle confessioni nel sistema della stampa nazionale; il nuovo mondo di Internet e le problematiche connesse alla tutela dei marchi e del sentimento religioso; la presenza delle confessioni religiose nel sistema radio televisivo; la tutela dei dati sensibili religiosi nel nuovo Codice sulla privacy.
Last 25 years, technological developments have determined very important changes both on the material side and on the spiritual one of the people. The introduction of digital citizenship has obliged to rethink the bunch of rights and the way to apply them. The religious freedom, both individually and in association, has suffered the effects of these changes, but moreover has been a preferred sector where testing new governance rules needed to manage the innovations due to constantly increasing presence of information technologies in day by day life. Therefore, starting from a deep rethinking of the relationships between law and religion, some sectors of analysis, where testing new electronic governance rules, has been identified, in order to understand new evolutions of religious freedom rights in the digital society. These sectors are: presence of religious denominations in the national press; Internet world and issues related both to the trademark management and to religious sentiments; presence of religious denominations in radio-TV system; protection of religious sensitive personal data in agreement with the new privacy Code.

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PALMIERI, SANDRO SIMON. « La Chiesa valdese nel secondo dopoguerra (1945-1958) : libertà religiosa, evangelizzazione e associazionismo giovanile ». Doctoral thesis, Università Cattolica del Sacro Cuore, 2007. http://hdl.handle.net/10280/172.

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La storia della Chiesa valdese nel secondo dopoguerra si inserisce nel filone di ricerca che ha come oggetto lo studio delle minoranze religiose in Italia. La vicenda delle minoranze evangeliche nel secondo dopoguerra si colloca nella storia più vasta della creazione dello Stato repubblicano, verso cui è aumentato l'interesse degli storici soprattutto a partire dagli anni novanta. il processo di reinserimento della Chiesa valdese nel dopoguerra fu complesso e problematico. Il tramonto definitivo dello Stato liberale, l'esperienza del fascismo scardinarono il quadro di riferimento politico e culturale entro cui si era sviluppata la presenza delle chiese evangeliche. Fu presto evidente che l'avvento dello Stato repubblicano, caratterizzato da una forte polarizzazione tra cattolici e comunisti, non avrebbe permesso un ritorno allo status quo anteriore al fascismo. In questo contesto, vanno inquadrati gli sforzi della Chiesa valdese di elaborare delle strategie volte ad ottenere un riconoscimento giuridico, culturale e religioso.
The history of the Waldesian Church after World War two is the object of a study on religious minorities in Italy. The Evangelical minorities and their vicissitudes after World War two belong to the wider history of the creation of the Republican State, which historians have been increasingly interested in especially from the nineties onwards. The process of reintegration of the Waldesian Church after the war was complex and troublesome. The final collapse of the Liberal State and the experience of fascism tore down the political and cultural framework where Evangelical Churches had developed. It was soon clear that the rising of the Republican State, characterised by a powerful polarisation between Catholics and communists, would not allow to return to the status quo before fascism. The efforts of the Waldesian Church to elaborate strategies aiming at a juridical, cultural and religious recognition, need to be placed in such a context.

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PALMIERI, SANDRO SIMON. « La Chiesa valdese nel secondo dopoguerra (1945-1958) : libertà religiosa, evangelizzazione e associazionismo giovanile ». Doctoral thesis, Università Cattolica del Sacro Cuore, 2007. http://hdl.handle.net/10280/172.

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La storia della Chiesa valdese nel secondo dopoguerra si inserisce nel filone di ricerca che ha come oggetto lo studio delle minoranze religiose in Italia. La vicenda delle minoranze evangeliche nel secondo dopoguerra si colloca nella storia più vasta della creazione dello Stato repubblicano, verso cui è aumentato l'interesse degli storici soprattutto a partire dagli anni novanta. il processo di reinserimento della Chiesa valdese nel dopoguerra fu complesso e problematico. Il tramonto definitivo dello Stato liberale, l'esperienza del fascismo scardinarono il quadro di riferimento politico e culturale entro cui si era sviluppata la presenza delle chiese evangeliche. Fu presto evidente che l'avvento dello Stato repubblicano, caratterizzato da una forte polarizzazione tra cattolici e comunisti, non avrebbe permesso un ritorno allo status quo anteriore al fascismo. In questo contesto, vanno inquadrati gli sforzi della Chiesa valdese di elaborare delle strategie volte ad ottenere un riconoscimento giuridico, culturale e religioso.
The history of the Waldesian Church after World War two is the object of a study on religious minorities in Italy. The Evangelical minorities and their vicissitudes after World War two belong to the wider history of the creation of the Republican State, which historians have been increasingly interested in especially from the nineties onwards. The process of reintegration of the Waldesian Church after the war was complex and troublesome. The final collapse of the Liberal State and the experience of fascism tore down the political and cultural framework where Evangelical Churches had developed. It was soon clear that the rising of the Republican State, characterised by a powerful polarisation between Catholics and communists, would not allow to return to the status quo before fascism. The efforts of the Waldesian Church to elaborate strategies aiming at a juridical, cultural and religious recognition, need to be placed in such a context.

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DE, PASQUAL LAURA. « L'Unione Europea e la sfida del post-secolarismo : un'analisi della giurisprudenza della Corte di Giustizia dell'Unione Europea in materia di discriminazione religiosa sul luogo di lavoro ». Doctoral thesis, Università Cattolica del Sacro Cuore, 2022. http://hdl.handle.net/10280/122310.

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L'obiettivo del presente lavoro è l'analisi dell'approccio che le istituzioni dell'Unione Europea hanno adottato fino ad oggi nei confronti del fenomeno religioso, indagando se l'applicazione fattuale degli strumenti regolatori dell'UE in materia di discriminazione religiosa sul luogo di lavoro sia adeguata al contesto post-secolare e pluralistico contemporaneo. Per raggiungere tale obiettivo, dopo aver discusso della nascita del concetto di post-secolarismo e aver indagato a livello preliminare se gli strumenti normativi europei in materia religiosa possano essere considerati adeguati all'attuale scenario post-secolare, il presente lavoro analizza e discute le sentenze della Corte di Giustizia dell'Unione Europea riguardanti sia l'esibizione di simboli e abbigliamento religioso sul luogo di lavoro che il grado di autonomia riconosciuto agli Stati Membri nell'organizzare le proprie relazioni con le organizzazioni religiose. In aggiunta, verrà analizzata nel dettaglio la giurisprudenza sviluppata dalla Corte Europea dei Diritti Umani in materia di utilizzo di capi d'abbigliamento religiosamente connotati e di autonomia delle organizzazioni religiose.
The aim of the present work is to analyse the approach that the institutions of the European Union have developed so far with regards to the management of religion, evaluating whether the concrete application of EU regulatory instruments in matters of religious discrimination in the workplace can be considered adequate to a post-secular and pluralistic context. In order to answer such question, after having discussed the emergence of post-secularism and having conducted a preliminary assessment of whether or not the EU normative instruments concerning religion can be considered appropriate to the contemporary post-secular context, the present work analyses and makes considerations on the CJEU judgments concerning both the exhibition of religious apparel in the workplace and the degree of autonomy left to Member States in organizing their relations with religious organizations in the occupational field. In addition, a thorough examination of the jurisprudence developed by the European Court of Human Rights on the use of religious symbols and apparel and on religious organizations’ autonomy will be conducted.

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Fouquet-Armand, Maud. « Laicite et conflits de normes ». Caen, 2000. http://www.theses.fr/2000CAEN0054.

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Les "affaires" du foulard islamique, du film larry flint, ou encore des suicides collectifs au sein de l'ordre du temple solaire et les debats souvent enflammes qu'elles ont souleves attestent de la nature conflictuelle inherente a toute manifestation religieuse dans un etat laique comme la france. Sollicitee pour donner une reponse juridique a ces divers conflits, la laicite fait alors l'objet de multiples interpretations correspondant a autant de solutions souhaitees par les belligerants. Pourtant, et contrairement a une opinion largement admise, il ne semble pas possible de reduire cette notion au seul principe de separation des eglises et de l'etat. Au contraire, la laicite connait une definition dichotomique impliquant la necessaire conciliation entre deux elements apparemment contradictoires : la non-confessionnalite de l'etat, certes, mais egalement la liberte de religion. La comprehension en ces termes de la notion de laicite ne permet cependant pas d'epuiser les conflits qui lui sont intrinseques. Tout au plus justifie-t-elle leur naissance puisqu'ils resultent d'une volonte des individus a ne voir appliquer a leur situation qu'une seule des deux normes composant la laicite. Ils revendiquent alors l'existence d'autres definitions de la laicite, que la doctrine nomme "laicite-liberte" ou "laicite de combat" selon la norme privilegiee, mais qui ne peuvent se developper et etre retenues en l'etat actuel du droit. Par ailleurs, la definition dichotomique de la laicite est egalement source de conflits extrinseques a la notion puisqu'elle positionne, d'une part, la liberte religieuse au coeur d'un conflit opposant l'ordre juridique laique et les ordres religieux et qu'elle place, d'autre part, le principe de separation dans une situation d'isolement au sein de l'union europeenne. La laicite francaise aura donc a se battre face aux differents droits europeens des religions pour tenter de s'imposer au dela de nos frontieres.

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Nieddu, Adriano <1991&gt. « Apostasia e Libertà Religiosa nell'Islam ». Master's Degree Thesis, Università Ca' Foscari Venezia, 2016. http://hdl.handle.net/10579/7952.

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La tesi tratta dell'apostasia nell'Islam, atto che viene ancora considerato un crimine in molti paesi musulmani. Il lavoro analizza il concetto di apostasia nell'Islam e le sue conseguenze nel diritto penale e nel diritto civile musulmano. In seguito, si analizza l'opinione dei giuristi delle principali scuole giuridiche sunnite e sciite, fino ad arrivare all'esposizione di alcuni casi di apostasia nei diversi paesi musulmani. Nell'ultimo capitolo si cercherà di rispondere alla domanda "Esiste la libertà di religione nell'Islam?"

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Bortoleto, Milton. « \"Não viemos para fazer aliança\" : faces do conflito entre adeptos das religiões pentecostais e afro-brasileiras ». Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-31032015-101339/.

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A exacerbação da beligerância contra as religiões afro-brasileiras, seus adeptos e símbolos, é uma das faces do pentecostalismo que nas últimas duas décadas e meia tem ganho amplo destaque no debate público brasileiro. Blogueiros e jornalistas, militantes do movimento negro e de outros movimentos sociais, assim como delegados, advogados, juízes, sociólogos e antropólogos têm participado ativamente desse fenômeno que já possui agenda própria de investigação nas ciências sociais desde a década de 1990. Observar como os cientistas sociais abordaram este tema até o final da década de 2000 e analisar um estudo de caso, também ocorrido no final desta década, são os principais empreendimentos que esta investigação visa realizar. Para tanto, construo no corpo deste trabalho duas partes inter-relacionadas que analisam algumas faces deste tema de pesquisa que ficou conhecido como \"o conflito entre adeptos das religiões pentecostais e afro-brasileiras\" na esfera pública brasileira. Na primeira parte desta investigação, constituída na forma de um balanço teórico, procuro apresentar como os termos \"guerra santa\" e \"intolerância religiosa\" são centrais nos principais trabalhos que versaram sobre o tema ou o tangenciaram de tal forma que contribuíram para a constituição desse fenômeno com uma agenda própria. Na segunda parte desta investigação tomo como objeto privilegiado de pesquisa um estudo de caso exemplar do conflito entre pentecostais e religiões afro-brasileiras, ocorrido em junho de 2008 na cidade do Rio de Janeiro, quando quatro jovens \"invadem\" um centro espírita no bairro do Catete, suscitando amplo debate sobre o tema, que tem na prática discursiva dos mais diversos atores sociais a presença constante dos termos \"intolerância religiosa\", \"liberdade religiosa\" e \"liberdade de expressão religiosa\"
The exacerbation of belligerence against afro-brazilian religions, their churchgoers and symbols, is one of the faces of pentecostalism in the past two and half decades has ample prominence in brazilian public debate. Bloggers and journalists, militant black movement and other social movements, as well as delegates, lawyers, judges, sociologists and anthropologists have actively participated in this phenomenon that already gets its own research agenda in the social sciences since the 1990s. Investigate how social scientists have addressed this phenomenon until the late 2000s and analyze a case study are the main projects that this research aims to accomplish. To do so, this work get two interdependent parties who seek to analyze some faces of this theme of research that became known as \"the conflict between adherents of pentecostal and afro-brazilian religions\" in the brazilian public sphere. In the first part of this investigation, constituted as a state-of-the-art, I try to make it clear that the terms \"guerra santa\" and \"religious intolerance\" are central to the principal investigations of around the theme, which contributed to the establishment of this phenomenon with its own research agenda in the social sciences . In the second part of this research, I take as a privileged object of research a case study example of the conflict between pentecostals and afro-brazilian religions occurred in June 2008 in the city of Rio de Janeiro, when four young \"invade\" a spiritualist center in Catete, generating widespread debate on the issue, which has in the discursive practice of many social actors the centrality of the terms \"religious intolerance\", \"religious liberty\" and \"freedom of religious expression\"

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Steinman, Lauren. « Religion and the problem of heterosexism : sexual orientation, prejudice, and religious liberty ». Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121319.

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The analysis of the construction of the category of heterosexism will be the primary focus of this thesis. Arguably, the construction of the problem of heterosexism is the product of diverse ethical, social and religious theories including, various forms of feminist and queer theory. A common aim of these approaches is the deconstruction of conceptual paradigms that attempt to define the essential nature of sexual identity. This thesis will examine examples of the evolving critique of heterosexist bias in contemporary theory and the applications of these critiques to the Judeo-Christian tradition. The thesis will endeavour to assess the implications of this evolving discourse on heterosexism for the domains of ethics and public policy, and the potential consequences that these ethical and legal implications may pose for religious traditions in contemporary liberal democracies. The intersection of heterosexism, religious traditions and the right to freedom of religion represents an important and complex set of issues for contemporary societies. The era of human rights has brought forth numerous concerns that pertain to the dignity and inviolability of all persons, regardless of race, ethnicity, gender, age, disability, or sexual orientation. The dissertation attempts to explore some of the emerging conflicts and tensions at play in these legal and public policy debates as well as offering a critical discussion of various lines of argument in religious studies that struggle with the problems of inclusiveness, heterosexism and acceptance of sexual minorities in relation to the dominant religious traditions of the West.
L'analyse de la construction de la catégorie de l'hétérosexisme sera le sujet primordial de cette thèse. Il ne fait pas grand doute que la construction du problème de l'hétérosexisme est le produit de diverses théories éthiques, sociales et religieuses, y compris, diverses formes de la théorie féministe et homosexuelle. L'objectif commun de ces approches est la déconstruction de paradigmes conceptuels qui essaient de définir la nature essentielle de l'identité sexuelle. Au cours de cette thèse nous examinerons des exemples de critiques, en constante évolution, de la partialité hétérosexiste dans la théorie contemporaine et l'application de ces critiques à la tradition judéo-chrétienne.La thèse tâchera d'évaluer les implications de ce discours sur l'hétérosexisme dans les domaines de l'éthique et des politiques publiques, ainsi que les conséquences potentielles que ces implications éthiques et juridiques pourraient entraîner pour les traditions religieuses dans les démocraties libérales contemporaines. La combinaison de l'hétérosexisme, des traditions religieuses et du droit à la liberté de religion soulève un ensemble important et complexe de problèmes pour les sociétés contemporaines. L'ère des droits de l'homme a mis de l'avant de nombreuses préoccupations qui se rapportent à la dignité et à l'intégrité de toutes les personnes, quelles que soient leur race, leur origine ethnique, leur sexe, leur âge, leur déficience physique ou leur orientation sexuelle. La thèse tentera d'explorer quelques-uns des conflits et tensions qui ont vu le jour dans ces débats politiques, juridiques et administratifs. Elle offrira aussi une analyse critique des différentes lignes d'argumentation dans les études religieuses qui traitent des problèmes d'inclusivité, d'hétérosexisme et d'acceptation des minorités sexuelles relativement aux traditions religieuses dominantes de l'Occident.

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Bespalov, Andrei. « Negotiating religious exemptions : a public reason perspective ». Doctoral thesis, Universitat Pompeu Fabra, 2019. http://hdl.handle.net/10803/667498.

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In this thesis I elaborate on three reasons why religious exemptions from generally applicable laws are not publicly justifiable in a liberal democratic society. First, mere claims of the form “God says so and my conscience requires that I obey” do not explicate the rationale behind the legal provisions that they are expected to support. Therefore, such claims cannot be regarded even as pro tanto justificatory reasons for any legal provisions, be it laws or exemptions. Second, no matter how elaborate they are, reasons based on religious faith cannot be allowed in public justification of exemptions because such reasons involve non-negotiable claims about final values, which is incompatible with respect for fellow citizens as equal co-legislators. Third, even if religious arguments are allowed in public justification, carving out religious exemptions from generally applicable laws is still impermissible because it arbitrarily bends the sovereign will of the people to the dictate of religious doctrines.
En esta tesis explico tres razones por las cuales las exenciones religiosas de las leyes de aplicación general no son públicamente justificables en una sociedad democrática liberal. Primero, las meras afirmaciones de la forma "Dios lo dice y mi conciencia requiere que obedezco" no explican las razones detrás de las disposiciones legales que se espera que respalden. Por lo tanto, tales reclamos no pueden considerarse incluso como razones justificativas pro tanto de ninguna disposición legal, ya sean leyes o exenciones. En segundo lugar, no importa cuán elaborados sean, las razones basadas en la fe religiosa no pueden admitirse en la justificación pública de las exenciones porque tales motivos implican reclamos no negociables sobre los valores finales, lo que es incompatible con el respeto de los conciudadanos como colegisladores iguales. En tercer lugar, incluso si los argumentos religiosos son permitidos en la justificación pública, dar las exenciones religiosas de las leyes de aplicación general sigue siendo inadmisible, porque cede arbitrariamente la voluntad soberana del pueblo al dictado de las doctrinas religiosas.

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GAETANI, ALESSANDRA. « LIBERTA' DI ESPRESSIONE LIBERTA' DI RELIGIONE : UNA QUESTIONE ISLAMICA ? » Doctoral thesis, Università degli Studi di Milano, 2013. http://hdl.handle.net/2434/225439.

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The European legal tradition is increasingly called to face the composite Islamic experience that has acquired a stable presence in the “Old Continent”. Such confrontation, in the wake of the Universal Declaration of Human Rights, should offer a chance not for a ‘clash of civilizations’ but for positive action towards the construction of a world where both freedom of speech and belief are safeguarded as foundations of human dignity. The thesis reflects on the controversial dialectics between freedom of expression and religious freedom, always striving for a counterbalance. The development of such dialectics has been undertaken analyzing the approaches of the United Nations, of European institutions, and of a number of legal sentences by National Courts as well as by the European Court of Justice.

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GIMELLI, NADIA. « La libertà di religione nel disegno della Costituzione italiana ». Doctoral thesis, Università degli Studi di Roma "Tor Vergata", 2004. http://hdl.handle.net/2108/202223.

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L’art. 19 Cost. garantisce la libertà di religione negli aspetti che essa ha tradizionalmente assunto, cioè come libertà di professare la propria fede religiosa, di farne propaganda e di esercitarne il culto. Ma prima di esaminare le singole facoltà riconosciute dall’articolo 19 Cost., occorre chiedersi anzitutto che cosa si intenda per religione, e, in particolare, da domandarsi se l’ateismo possa o meno essere ricompreso nel nomen iuris della religione e se, anche in mancanza di qualunque norma espressa legislativa che lo sancisca, ricada automaticamente nella sua regolamentazione giuridica sotto la disciplina normativa dettata per assicurare e tutelare la libertà religiosa in un determinato ordinamento giuridico. Dopo essersi posto l’interrogativo se il «buon costume», unico limite esplicitamente previsto nella Costituzione italiana, si riferisca esclusivamente alla sola celebrazione di riti oppure operi anche nei confronti della professione della fede e della propaganda, se ne evidenzia la differente sfera di operatività, rispetto all’omologo limite contenuto nell’art. 21 Cost. per le manifestazioni di pensiero. Altro punto discusso è se le espressioni della libertà religiosa soggiacciano al limite dell’ordine pubblico. Viene, da ultimo, analizzata la figura dell’obiezione di coscienza con particolare riguardo a quella relativa al servizio militare, all’interruzione della gravidanza, alla formula del giuramento nel processo ed, infine, quella relativa alla sperimentazione animale.
Article 19 of Italian Constitution guarantees freedom of religion in its traditional aspects, i.e. freedom of confessing and disseminating one’s faith and of following the worship. However, before considering every single right recognized by article 19 of Italian Constitution, it’s necessary to ask oneself what is meant by “religion” and in particular whether atheism can be accounted in the religion nomen iuris or not and if, missing any other law that sanctions it, atheism happens to be automatically regulated by the law about the freedom of religion in a determined juridical system. Once asked if “morality”, only restriction expressly set by the Italian Constitution, refers exclusively to rites performing or applies both to faith profession and dissemination, it’s highlighted the different sphere of action compared to the analogous restriction belonging to article 21 of the Italian Constitution about the freedom of opinion. Another issue here debated is whether the freedom of religion has to be subjected to public order limitations. Eventually, it’s analysed the institution of conscientious objection with special regard to military service, abortion, wording of the oath in trials and animal testing.

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Xie, Zhibin. « Religious liberty, religious diversity, and religion in politics in search of an appropriate role of religion in public political culture for a democratic China / ». Click to view the E-thesis via HKUTO, 2004. http://sunzi.lib.hku.hk/hkuto/record/B42577767.

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Beausse, de la Hougue Claire de. « La liberté religieuse en Europe ». Paris 10, 2003. http://www.theses.fr/2003PA100041.

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La liberté religieuse est un des droits les plus fondamentaux de l'homme mais elle présente de nombreux paradoxes. Elle est envisagée de façon très différente selon les opinions philosophiques et religieuses de chacun. On ne peut pas comprendre les instruments internationaux élaborés dans le cadre des Nations Unies et, à l'échelon européen, de l'Organisation pour la Sécurité et la Coopération en Europe, du Conseil de l'Europe et de l'Union européenne, sans avoir d'abord étudié les origines historiques, philosophiques et religieuses de cette liberté. Un examen des différents types de régime des cultes en Europe donne le cadre dans lequel s'exerce la liberté religieuse et permet de constater la convergence qui se dessine à travers la diversité formelle : une neutralité bienveillante qui n'exclut pas la coopération, sans pour autant remettre en cause le principe de l'indépendance réciproque de l'Etat et des cultes
Freedom of religion is one of the most fundamental human rights. It was claimed very early but the right as such entered international law only after WWII. The international law which applies in Europe is built in the United Nations, but also at a European level : Organization for Security and Co-operation in Europe, Council of Europe and European Union. To understand the international instruments which protect freedom of religion in Europe, it is necessary to study the history of this right and its religious and philosophical background. An overview of the various systems of Church-State relations gives the frame in which the right to freedom of religion is exercised and, in spite of formal differences, shows a convergence towards neutrality of the State, which does not exclude co-operation with religions

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Kestler, Evelyne. « Les "sectes religieuses" en droit français ». Thesis, Grenoble, 2011. http://www.theses.fr/2011GREND012.

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Les « sectes religieuses » en droit françaisEn général le syntagme « sectes religieuses » est peu employé en raison d'une association consubstantielle entre la « secte » et une dimension religieuse supposée. Or, il existe des « sectes » non religieuses qu'il est important de différencier des « sectes religieuses ». En effet, les « sectes religieuses » sont susceptibles de revendiquer des droits accordés aux confessions. Mais, si le droit français reconnait l'existence de « sectes religieuses », il opère par là même une distinction entre ces dernières et les Églises établies. En conséquence, outre les difficultés définitionnelles, la question se posait de savoir si le législateur français pouvait établir une telle distinction sans porter une atteinte grave et injustifiée à la liberté religieuse. La question se posait encore de savoir si cette distinction était nécessaire au regard des dérives « sectaires » dénoncées par plusieurs rapports d'enquête parlementaires et des associations antisectes. En définitive, nonobstant l'émergence d'une distinction jurisprudentielle entre les « sectes religieuses » et les Églises établies, une telle distinction ne saurait prospérer sans subir la condamnation de la Cour européenne des droits de l'homme et des libertés fondamentales. De surcroît, l'efficacité du droit commun préventif et répressif conduit à conclure à l'inutilité de cette distinction
« Religious sects » under French lawIn general the noun phrase « religious sects » is little used because of a consubstantial association between a sect and an assumed religious dimension. However, non-religious sects do exist and it is important to differentiate them from « religious sects ». Indeed, « religious sects » might claim rights granted to confessions. But if French law recognizes the existence of « religious sects » it makes at the same time a difference between these last ones and established churches. Consequently, apart from the difficulties in defining the former, the question arose, could French legislation establish such a distinction without causing serious and unjustifiable harm to religious freedom. Another question was if such a distinction was necessary because of « sectarian deviances » denounced by several parliamentary reports and anti-sects associations. Ultimately, notwithstanding the emergence of a jurisprudential distinction between religious sects and established churches, such a distinction could not prosper without being condemned by the European Court of Human Rights and Fundamental Liberties. In addition the effectiveness of preventive and repressive common law leads one to conclude that such a distinction would be of no use

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Boutouba, Nadia. « La liberté de religion : Perspectives comparées France-Canada ». Thesis, Montpellier, 2015. http://www.theses.fr/2015MONTD033/document.

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En France et au Canada, la liberté de religion constitue une liberté de premier rang protégée par de nombreux textes. Si la France a inscrit dans sa Constitution le principe de laïcité de la République, en revanche, au Canada le droit constitutionnel ne le reconnaît pas mais l'Etat canadien repose en matière religieuse sur le principe de neutralité. Le travail de thèse consistera à comparer notamment les décisions françaises et canadiennes afin de distinguer le raisonnement qui sous-tend chaque approche et ainsi mieux comprendre leur fonctionnement en particulier en ce qui concerne les principes de neutralité (Canada) et de laïcité (France) et leurs conséquences quant à la gestion juridique des revendications religieuses
In France and in Canada, freedom of religious beliefs constitutes a freedom of first rank protected by many texts. If France registered in its Constitution the principle of secularity of the Republic, on the other hand, in Canada the constitutional law does not recognize it but the Canadian State rests out of religious matter on the principle of neutrality. The work of thesis will consist in comparing the French and Canadian decisions in particular in order to distinguish the reasoning which underlies each approach and to thus better understand their operation in particular with regard to the principles of neutrality (Canada and of secularity France) and their consequences on the legal management of the religious claims

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Toledo, Oms Albert. « Relación laboral y libertad religiosa ». Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/378026.

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El trabajo se centra en analizar la vigencia y afectación de la relación laboral por parte del derecho fundamental de la libertad religiosa. Por tal razón se examina la evolución histórica de tal derecho hasta su generalización en la Contemporaneidad en los países occidentales, con especial tratamiento del caso español. Asimismo se examina la legislación internacional y comunitaria en la materia. Posteriormente la obra analiza la pluralidad cultural y religiosa que caracteriza España en la actualidad, una riqueza que es trasladable a sus centros de trabajo. Por tal razón, y dado el carácter limitado del fenómeno secularizador, se desarrolla una argumentación encaminada a explicar las características del Derecho del Trabajo del siglo XXI, que tiene como reto la de transformarse en un Derecho inclusivo. La inclusión se produciría por tratarse de un Derecho religiosamente neutro desde el punto de vista formal en cuanto a sus preceptos, pero materialmente garantista de las convicciones de cada cual, que evitara así discriminaciones. A partir de aquí la obra se centra esencialmente en tres figuras y sus manifestaciones en la relación laboral: el derecho a la libertad religiosa, el derecho a la objeción de conciencia por razones religiosas y la tutela antidiscriminatoria del trabajador creyente. El derecho a la libertad religiosa ha de reconocerse al trabajador por cuenta ajena aunque, como los otros derechos fundamentales, podrá ser limitado a través de la oportuna ponderación con otros derechos y bienes en juego. Así, la vigencia del derecho a la libertad religiosa en el puesto de trabajo se garantiza de varios modos: 1) en los supuestos más extremos y cuando no concurre ninguna medida legal o recurso material más al alcance del trabajador, dicho trabajador puede defender sus convicciones mediante el ejercicio del derecho a la objeción de conciencia, que le permite desobedecer puntualmente respecto al cumplimiento de una obligación jurídica apta para lesionar sus convicciones (ius resistentiae); 2) el trabajador que es objeto de discriminación por razón de sus convicciones religiosas, puede utilizar las medidas antidiscriminación previstas legalmente; 3) y, finalmente, el trabajador puede ejercer el derecho a la libertad religiosa directamente, tanto para defender dicho derecho en su sentido negativo, cuando sufre algún tipo de injerencia en sus convicciones; como desde un punto de vista positivo, de forma activa, cuando es necesario remover obstáculos jurídicos y alterar las condiciones de trabajo para la óptima expansión del derecho. Y precisamente, tal es el aspecto más discutible, pero menos discutido en España, de la eficacia jurídica del derecho a la libertad religiosa; pues es el que determinaría históricamente que el Derecho del Trabajo conciba dicho derecho desde un punto de vista meramente liberal, o, por el contrario desde una visión acorde con el Estado de Derecho. Como manifestaciones de dichas figuras en el puesto de trabajo se analizan, entre otras, las festividades y descansos, el uso de indumentaria y simbología religiosa, o las actividades proselitistas. Asimismo, se examina el concepto de empresa de tendencia religiosa.
The paper focuses on analysing the validity and application of the fundamental right of religious freedom within labour relations. For this reason, it examines the historical evolution of this right until it became the norm in modern Western countries, looking in particular at the case of Spain. In addition, it examines international and community legislation in this area. The work subsequently analyses the plurality of cultures and religions that characterise Spain today, a richness that can be transferred to the countrys workplaces. Because of this, and given the limited secularist phenomenon, it provides reasoning with which it aims to explain the nature of Labour Law in the 21st century, which faces the challenge of making itself an inclusive area of law. lt is supposedly inclusive since it is a religiously neutral area of law from a formal point of view judging by its precepts, though in practice it protects the convictions of everyone, thus preventing discrimination. From here, the paper goes on to focus on essentially three aspects and their manifestations in labour relations: the right to religious freedom, the right to conscientious objection on religious grounds, and the legal protection of religious workers from discrimination. The right to religious freedom must be granted to employed workers although, as with other fundamental rights, it may be restricted when properly weighed up against other legal rights at stake. Thus, the validity of the right to religious freedom in the workplace is safeguarded in several ways: 1) in the most extreme cases and where there is no other legal measure or practical recourse available to them, workers may defend their convictions by exercising the right to conscientious objection, which allows them occasionally to breach a legal obligation that would go against their convictions (ius resistentiae); 2) workers who are subject to discrimination for their religious convictions may make use of the anti-discrimination measures provided by law; 3) and finally, workers may exercise the right to religious freedom directly, to defend the aforementioned right in its negative sense where their convictions are infringed upon, as well as actively from a positive point of view, where it is necessary to remove legal obstacles and change the working conditions in respect of the right as far as possible. And this is precisely the most debatable aspect, though less so in Spain, of the legal effectiveness of the right to religious freedom, since it is this aspect that would historically determine whether Labour Law will see this right from a merely liberal point of view or, on the other hand, from a Rule of Law standpoint. The manifestations of these aspects analysed in the workplace include, among others, holidays and breaks, the use of religious symbols and attire, and proselytising activities. Furthermore, the concept of a company with religious leanings is also examined.
El treball es centra en analitzar la vigència i l'afectació de la relació laboral per part del dret fonamental de la llibertat religiosa. Per aquesta raó s'examina l'evolució històrica d'aquest dret fins a la seva generalització a la contemporaneïtat en els països occidentals, amb especial tractament en el cas espanyol. Així mateix s'examina la legislació internacional i comunitària en la matèria. Posteriorment, l'obra analitza la pluralitat cultural i religiosa per la qual es caracteritza Espanya a l'actualitat, una riquesa que és traslladable en els seus centres de treball. Per aquesta raó, i donat el caràcter limitat del fenomen secularitzador, es desenvolupa una argumentació encaminada a explicar les característiques del Dret del Treball del segle XXI, que té com a repte el transformar-se en un Dret inclusiu. La inclusió es produiria pel fet de tractar-se d'un Dret religiosament neutre des del punt de vista formal en quant als seus preceptes, però materialment garantista de les conviccions de cadascú, que evitarà així discriminacions. A partir d'aquí ('obra es centra essencialment en tres figures i les seves manifestacions en la relació laboral: el dret a la llibertat religiosa, el dret a l'objecció de consciència per raons religioses i la tutela antidiscriminatòria del treballador creient. El dret a la llibertat religiosa s'ha de reconèixer al treballador per compte aliè tot i que com amb els altres drets fonamentals, podrà ser limitat a través de l'apropiada ponderació amb altres drets i béns en joc. Així, la vigència del dret a la llibertat religiosa en el lloc de treball es garanteix mitjançant diferents maneres: 1) En els supòsits més extrems i quan no concorri a l'abast del treballador cap mesura legal o recurs material addicional a l'abast del treballador, dit treballador pot defensar les seves conviccions mitjançant l'exercici del dret a l'objecció de consciència, el qual li permet desobeir puntualment respecte al compliment d'una obligació jurídica apta per lesionar les seves conviccions (ius resistentiae) ; 2) el treballador que és objecte de discriminació per raó de les seves conviccions religioses, pot utilitzar les mesures antidiscriminació previstes legalment; 3) i, finalment, el treballador pot exercir el dret a la llibertat religiosa directament, tant per defensar aquest dret en el seu sentit negatiu, com quan pateix algun tipus d'ingerència en les seves conviccions, com des del punt de vista positiu, de forma activa, quan és necessari remoure obstacles jurídics i alterar les condicions de treball per l'òptima expansió del dret. l precisament, el darrer és l'aspecte més discutible, però menys discutit a Espanya, el de l'eficàcia jurídica del dret a la llibertat religiosa, ja que és el que determinaria històricament que el Dret del Treball concebi esmentat dret des d'un punt de vista merament liberal, o, pel contrari des d'una visió acord amb l'Estat de Dret. Com a manifestacions de dites figures en el lloc de treball s'analitzen entre altres, les festivitats i descansos, l'ús de la indumentària i simbologia religiosa, o les activitats proselitistes. Tanmateix, s'examina el concepte d'empresa de tendència religiosa.

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Abad, Yupanqui Samuel B. « Libertad religiosa y Estado Constitucional ». Pontificia Universidad Católica del Perú, 2008. http://repositorio.pucp.edu.pe/index/handle/123456789/116351.

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El presente articulo pretende examinar la evolución del debate constitucional sobre las relaciones Estado–Iglesia en nuestro pais, el actual diseno de estas relaciones a partir de lo dispuesto por el texto constitucional vigente y el Acuerdo suscrito con la Iglesia Catolica en julio de 1980, asi como los alcances de un proyecto de ley que pretende regular la libertad e igualdad religiosas. Asumiendo tal perspectiva recordaremos algunos antecedentes constitucionales que nos muestran por donde se ha encaminado el debate; y examinaremos los principios que orientan la relacion Iglesia-Estado, desde un enfoque de derechos fundamentales y en el marco de la indispensable afirmacion de un Estado Constitucional de Derecho. Ello es particularmente relevante en un pais como el nuestro en donde determinadas concepciones religiosas pretenden establecerse como unico parametro para la adopcion de aquellas politicas publicas respecto a las cuales la Iglesia tiene una posicion definida.

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Ouamba-Patas, Joseph-Nestor. « Les minorités religieuses, la neutralité de l'État et les accommodements raisonnables en France et au Royaume-Uni ». Thesis, Strasbourg, 2013. http://www.theses.fr/2013STRAA026/document.

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Le pluralisme religieux est une réalité objective au Royaume-Uni et en France. Les minorités religieuses, demeurent un sujet récurrent qui suscite d’intarissables réflexions, d’études, de débats scientifiques et politiques. Elles sont une véritable préoccupation pour le politique, l’Europe et l’Etat ; à telle enseigne qu’il faille s’interroger sur ce que l’Etat peut leur proposer comme meilleure protection au XXIème siècle. La France et le Royaume-Uni sont confrontés à ce défi. Outre, la neutralité de l’Etat au regard de la religion rend complexes les rapports de ces minorités religieuses avec l’Etat en France où le concept de minorités religieuses n’est pas connu du droit français en vertu du caractère laïque de l’Etat français proclamé par l’article 1er de sa Constitution et la loi du 9 Décembre 1905 de la Séparation de l’Etat et de l’Eglise. Les minorités religieuses sont un non-sujet en droit français. Mais au Royaume-Uni, les minorités qualifiées de confessions religieuses sont reconnues quand bien même l’Eglise Anglicane est l’Eglise établie et officielle, avec à sa tête la Reine Elizabeth II. Il n’y a pas de séparation entre l’Eglise et l’Etat. En Ecosse, l’Eglise Presbytérienne fait figure d’Eglise établie, mais séparée de l’Etat. Aussi, toujours liée aux minorités religieuses, la question de l’application du principe d’ajustement raisonnable pour écarter des cas de discrimination en matière religieuse. L’ordre juridique britannique connaît ce principe et l’applique. Alors qu’en France, ce principe est ignoré et fait l’objet d’une application purement informelle. Certes, la globalisation apporte des faits positifs en Europe et notamment dans ces deux Etats, mais elle contient aussi des risques auxquels il faut prêter attention au XXIème siècle. Ainsi, les minorités nationales, les communautés linguistiques et les différentes unités constitutives de l’Etat demandent, en faisant appel au principe de la diversité, la reconnaissance de leurs droits collectifs, une multiplication des structures régionales et le perfectionnement de leurs prérogatives. L’apparition des « nouvelles minorités », celles des immigrants posent de nouvelles difficultés. En pratique, la religion historique du pays est privilégiée. Les religions pratiquées par les immigrés – Islam, Bouddhisme, Hindouisme, etc – sont alors l’objet d’une discrimination plus ou moins forte. Le besoin de visibilité de ces religions – et de l’Islam en occurrence – remet en cause le cadre fixé à la fin du XIXème siècle qui régit le fonctionnement des religions dans les divers Etats. Cette évolution touche plus durement les Etats laïcs de tradition catholique comme la France que les pays de tradition protestante où la place du religieux dans l’espace public est par tradition plus facilement acceptée comme le Royaume-Uni. Il faut aussi considérer que les religions importées par les populations migrantes sont souvent des « ethno-religions ». L’enjeu identitaire y est considérable, et il tend même à se substituer à celui de la liberté de croyance. Le Royaume-Uni et la France s’inscrivent dans ce registre à propos de leurs minorités religieuses
Religious pluralism is an objective reality in France and Great-Britain. The religious minorities remain a recurring subject which inexhaustible reflections, studies, scientific and political debates. They show real concern to policymakers, Europe and State; so much so that it is necessary to wonder about what the State can propose them as better protection in the XXIst century. France and Great-Britain are confronted with this challenge. Besides the neutrality of the State with regard to the religion, makes complex relationships of these religious minorities with the State in France; where the concept of religious minorities is not known of French Law by virtue of the secularity – laic – character of the French State proclaimed by the 1st article of its Constitution and the Law of December 9th, 1905 of the Separation of the State and the Church. The religious minorities are no-subject in French Law. But in Great-Britain, the qualified religious, minorities of religious confessions are recognized when well even the Church of England is established and official Church with at its head Queen Elizabeth II. There is no separation between the Church and the State. In Scotland, the Kirk as considered as established Church and separated from the State. Also, always related to religious minorities, the question of application of reasonable principle of accommodation to draw aside from the cases of discrimination out of religious matter. The British legal order knows this principle and applies. Whereas in France this principle is ignored and is the object of purely abstract application. Admittedly, the globalization brings positive facts to Europe and in particular in these two States, but it contains also risks for which it is necessary to pay attention to the XXIst century. Thus, the national minorities, the speech communities and the various constitutional units of the State require, by calling on the principle of diversity, recognition of their collective rights, a multiplication of regional structures and improvement of their prerogative. The appearance of the “new minorities”, those of immigrants raises new difficulties. In practice, the historical religion of the country is often privileged. The religions practiced by immigrants – Islam, Buddhism, Hinduism, etc – are then the object of more or less strong discrimination. The need for the visibility of these religions – Islam I occurrence – calls into question the framework fixed at the end of XIXth century which governs the operation of religions in the various States. This evolution touches hardly the secular States of Catholic tradition like France, than the countries of Protestant tradition where the place of religious in public space is by tradition more easily accepted like Great-Britain. It as should be considered as the religions imported by migrant populations are often “ethno-religions”. The identity challenge is considerable there, and it even tends to replace that of freedom of belief. Great-Britain and France fall under this register in connection with their religious minorities

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Lavau, Céline. « Liberté d'expression contre liberté de religion : la problématique du respect des sentiments religieux ». Toulouse 1, 2011. http://www.theses.fr/2011TOU10001.

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Deux libertés fondamentales, la liberté d'expression et la liberté de religion, a priori complémentaires, peuvent se réveler antinomiques et ainsi aboutir à une confrontation. Ceux qui expriment publiquement leurs opinions ne peuvent le faire au delà de certaines limites. Le droit permet aux croyants des différentes religions reconnues (monothéistes ou polythéistes) de se défendre contre les attaques les plus graves. Face à un arsenal juridique souvent peu clair et à une matière inévitablement subjective, le juge, "gardien des libertés", n'a pas tâche aisée. De plus, les tentatives de conciliation (recherche d'un équilibre) opérées ne permettent pas de résoudre tous les conflits engendrés par cette confrontation et continuent de susciter de violents passions destructrices, d'autant plus que les phénomènes communautaristes s'alimentent d'un retour du religieux, équivoque dans les motivations et confus sur le plan politico-économique. La tendance est alors la quête, en amon, de solutions permettant de préserver une certaine expression en évitant les terrains offensants
Two fundamental freedoms, the freedom of expression and the freedom of religion, apparently complementary can reveal to be contradictory and thus lead to confrontation. Those who publicly express their opinions shall not do it beyond certain limits. The law allows followers of aknowledged religions (whether monotheistic or polytheistic) to defend themselves against the most serious offenses. To face an often unclear legal might and an unavoidably subjective topic, the judge, as the "guardian of freedoms", does not have an easy task. Additionnaly, attempts toward conciliation (that is, search for a balance) have not enabled to solve all the conflicts generated by the confrontation and they continue to generate violently destructive passions. The problem is exacerbated by community groups, which with an unclear purpose and confusing political and economical position have been feeding off religious beliefs. As a result, the trend has been to seek solutions upstream to preserve a Freedom of speech and avoid conflicting situations

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Xie, Zhibin, et 謝志斌. « Religious liberty, religious diversity, and religion in politics : in search of an appropriate role ofreligion in public political culture for a democratic China ». Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B42577767.

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Agurto, de Atocha Gonzales Eduardo Imanol. « Libertad religiosa y laicidad del Estado ». Master's thesis, Universidad Nacional Mayor de San Marcos, 2018. https://hdl.handle.net/20.500.12672/10805.

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Estudia el principio de laicidad del Estado en relación con el derecho fundamental de libertad de conciencia y religión, toda vez que el tema de laicidad del Estado se encuentra profundamente relacionado con el tratamiento constitucional del hecho religioso. A través de la historia constitucional peruana se ha transitado de la confesionalidad del Estado y la intolerancia religiosa hacia la laicidad y la libertad religiosa. Es así que, la libertad religiosa recién se establece con la modificación constitucional de 1915 y el Estado se concibe separado del fenómeno religioso recién a partir de la Constitución de 1979. Estas razones explican porque aún persisten en sectores conservadores de nuestra sociedad un pensamiento confesional.
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Meddour, Sabrina. « L’enfant et la liberté religieuse à la lumière du droit international, européen et français ». Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30102.

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Le droit à la liberté de pensée, de conscience et de religion expressément reconnu à l’enfant par l’article 14 de la Convention internationale de New York adoptée en 1989 soulève de nombreuses questions. En raison de l’état de dépendance de l’enfant et de sa vulnérabilité, l’exercice de cette liberté apparaît particulièrement fragilisée. Les droits de l’enfant sont en effet menacés de toute part, tant par l’autorité publique, que par sa famille, ou par des tiers, voire par l’enfant lui-même. Les parents tout en étant les premiers protecteurs et les premiers « guides spirituels » de l’enfant pourront parallèlement représenter les premiers obstacles à l’exercice de sa liberté religieuse pleine et entière suscitant un conflit entre droits parentaux et droits de l’enfant. L’État s’érige d’ailleurs en protecteur lorsque ses parents lui font courir un risque au nom même de leurs convictions religieuses. Le juge pourra aussi connaître de conflits familiaux provoqués par un désaccord religieux. Garant de l’ordre public, l’État sera parfois amené à limiter la liberté religieuse de l’enfant et de ses parents en mettant en avant la primauté d’un intérêt social tel la sauvegarde du principe de laïcité. Il apparaît donc nécessaire de considérer la question de la liberté religieuse de l’enfant à la fois dans la sphère familiale et plus largement dans la société en nous interrogeant notamment quant à l’effectivité réelle du droit de liberté religieuse de l’enfant. Comme pour tout sujet touchant aux droits de l’enfant, la recherche de l’équilibre entre liberté et protection s’inscrit sur un chemin difficile dont témoigne l’étude du droit de l’enfant à la liberté religieuse
The right to freedom of thought, conscience and religion expressly granted to the child under article 14 of the Convention on the Rights of the Child adopted in 1989 raises many questions. Regarding his particular dependence and vulnerability, the exercise of this liberty by the child appears particularly weaken. Children’s rights are indeed threatened from all quarters, so much by public authority as by their family or by third parties, if not by the child himself. Parents, while being his first protectors and first “spiritual guides”, can also represent the first obstacle to the full exercise of the child’s freedom of religion, therefore raising a conflict between parental and children’s rights. It is to be noticed that the State establishes itselfs as the protector of the child whenever parents endanger him even in the name of religious beliefs. The judge might also intervene within family conflicts resulting from religious disagreements. Ensuring public order as well, the State will in some cases subject child’s and parents’ freedom of religion to limitations deemed necessary in regard to the primacy of a particular social interest such as the protection of secularism. It seems therefore essential to consider the question of the child’s religious freedom within the family sphere as well as, to a larger extent, within society, while questioning the effectivity of the right of the child to religious freedom. As for any subject relating to children’s rights, the search for balance between freedom and protection is engaged on a difficult path as evidenced by this study on the right of the child to religious freedom

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Gagliano, Stefano. « Egualmente liberi ? Libertà religiosa e chiese evangeliche in Italia, 1945-1955 ». Doctoral thesis, Scuola Normale Superiore, 2011. http://hdl.handle.net/11384/86035.

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Breidenbach, Michael David. « Conciliarism and American religious liberty, 1632-1835 ». Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648152.

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Allen, John L. 1965, Cathleen Kaveny, J. Bryan Hehir et Vincent D. 1963 Rougeau. « Is Religious Liberty Under Threat in America ? : ». The Church in the 21st Century Center at Boston College, 2012. http://hdl.handle.net/2345/bc-ir:102660.

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A panel of experts in theology and constitutional law examined threats to religious liberty in America at a campus forum moderated by Vatican expert and author John L. Allen, Jr. of National Catholic Reporter and sponsored by the Church in the 21st Century Center, BC Law School and the School of Theology and Ministry

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VIDAL, DELPLANQUE PAULINE. « L'aumonerie republicaine. La conciliation moderne des principes de laicite de l'etat et de liberte de conscience des individus ». Lille 2, 1998. http://www.theses.fr/1998LIL20011.

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Au sein d'un etat "ni religieux, ni antireligieux", mais "areligieux", selon l'expression d'aristide briand en 1905, quelle peut etre la place de l'aumonerie republicaine ? selon cette these, l'aumonerie est une consequence de la separation des eglises et de l'etat, mais elle est egalement une veritable exception a cette separation, en permettant a "la religion" de penetrer dans les services publics neutres. Des causes juridiques et historiques ont amene l'etat a se separer des eglises. Les exemples etrangers compares a "la separation a la francaise" montrent l'originalite de celle-ci, a travers les concepts juridiques de laicite de l'etat, de liberte religieuse des individus, ainsi que de la conciliation de ces deux notions antinomiques, veritable mariage de raison. En second lieu, il n'est plus possible d'evoquer la laicite de l'etat (qui est aujourd'hui une laicite ouverte), sans integrer l'existence des aumoneries, ces dernieres etant de veritables elements de definition de cette laicite. Les aumoneries evoluent dans un systeme pluriel (diversite territoriale, diversite des cultes) mais avec des limites protectrices (impossibilite pour les sectes de constituer des aumoneries). Toute organisation administrative passe par des structures et des collaborateurs, la these s'attache a la recherche en vue d'une harmonisation des statuts des aumoniers et des aumoneries ; toutefois, les difficultes d'uniformisation et l'inegalite des differents cultes face a la mise en oeuvre d'aumoneries montrent la necessite de l'achevement juridique harmonise de ces statuts. L'aumonerie de 1998 a un visage different de celui de 1905 : l'etat janus bifrons n'est plus hostile, mais bienveillant a faumonerie, composante du pacte republic
Within a state which is "neither religious nor antireligious" but "no religious", according to aristide briand's words in 1905, what could be the position of the republican chaplaincy ? the chaplaincy is a consequence of the disestablishment (of the church), but, this thesis shows that it is also a real exception to this disestablishment as it allows the religion to enter neutral public services. Juridical and historical reasons lead to the disestablishment. Foreign examples are compared to the "french disestablishment" in order to show its originality through the juridical concepts of secularity of the state, of individual religious liberty, and the conciliation of these two antinomic concepts. Thus this disestablishment can be seen as a marriage of convenience. In the second place, it is no more possible to mention the secularity of the state (which is nowadays an open secularity), without talking about the existence of chaplaincies, the material for a definition of this secularity. The chaplaincies are involved in a plural system (territorial and worship diversity) but with prevention borders (impossibility for the sects to organize chaplaincies). Each administrative organization is based on structures and contributors, this thesis emphasizes the need to standardize the status of chaplains and chaplaincies. Nevertheless, some standardization difficulties and inequality between the worships with respect to the implementation of chaplaincies shows the necessity of a juridical harmonization of these status. The chaplaincy in 1998 has a different shape as in 1905 : the janus bifrons state is no more hostile, but kind to the chaplaincy, a component of the modem republican agreement

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Vlaicu, Patriciu Dorin. « Le statut canonique et de droit étatique de l'Eglise orthodoxe en Roumanie postcommuniste : identité nationale et liberté religieuse et de religion ». Paris 11, 2005. http://www.theses.fr/2005PA111002.

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Zago, Maddalena <1989&gt. « Il divieto di discriminazione in Europa. La libertà religiosa e di credo ». Master's Degree Thesis, Università Ca' Foscari Venezia, 2016. http://hdl.handle.net/10579/9077.

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Il presente elaborato sviluppa il tema del principio di non discriminazione in Europa, focalizzando l’attenzione sulla libertà religiosa e di credo. Il principio di non discriminazione rappresenta uno dei capisaldi dei diritti inviolabili della persona e si ritiene quindi fondamentale esporre in maniera sintetica l’evoluzione storica dei diritti fondamentali dell’uomo. In una prima parte della presente tesi, oltre a mettere in luce la definizione del principio di non discriminazione, vengono esaminate le fonti internazionali ed europee su questo tema e le possibili cause e forme. L’Unione Europea promuove la lotta contro qualsiasi forma di discriminazione: questo principio rappresenta uno dei valori fondamentali su cui si basa la società moderna e comune a tutti gli stati membri. L’elaborato tratta quindi le politiche che l’Unione Europea adotta in materia di non discriminazione. Particolare attenzione all’interno della relazione viene riservata allo studio della discriminazione basata su motivi religiosi o di credo e completata con l’analisi della casistica più recente su questo tema, anche con riguardo all'attuale “caso Burkini”.

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Tarrant, Iona Elizabeth. « Is there a conflict between liberty and social welfare ? : an historical perspective on Sen's "Impossibility of a Paretian Liberal" ». Thesis, University of Hull, 2000. http://hydra.hull.ac.uk/resources/hull:3952.

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Billinge, Richard. « Nature, grace and religious liberty in Restoration England ». Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:18c8815b-4e57-45f5-b2c1-e31314a09d4f.

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This thesis demonstrates the importance of scholastic philosophy and natural law to the theory of religious uniformity and toleration in Seventeenth-Century England. Some of the most influential apologetic tracts produced by the Church of England, including Richard Hooker's Laws of Ecclesiastical Polity, Robert Sanderson's Ten lectures on humane conscience and Samuel Parker A discourse of ecclesiastical politie are examined and are shown to belong to a common Anglican tradition which emphasized aspects of scholastic natural law theory in order to refute pleas for ceremonial diversity and liberty of conscience. The relationship of these ideas to those of Hobbes and Locke are also explored. Studies of Seventeenth-Century ideas about conformity and toleration have often stressed the reverence people showed the individual conscience, and the weight they attributed to the examples of the magistrates of Israel and Judah. Yet arguments for and against uniformity and toleration might instead resolve themselves into disputes about the role of natural law within society, or the power of human laws over the conscience. In this the debate about religious uniformity could acquire a very philosophical and sometimes theological tone. Important but technical questions about moral obligation, metaphysics and theology are demonstrated to have played an important role in shaping perceptions of magisterial power over religion. These ideas are traced back to their roots in scholastic philosophy and the Summa of Aquinas. Scholastic theories about conscience, law, the virtues, human action and the distinction between nature and grace are shown to have animated certain of the Church's more influential apologists and their dissenting opponents. The kind of discourse surrounding toleration and liberty of conscience is thus shown to be very different than sometimes supposed. Perceptions of civil and ecclesiastical power were governed by a set of ideas and concerns that have hitherto not featured prominently in the literature about the development of religious toleration.

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Gabrielli, Virginie. « Le droit de l'urbanisme et la liberté religieuse ». Nice, 2003. http://www.theses.fr/2003NICE0064.

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Le droit de l'urbanisme est une législation neutre et objective. Pourtant, son utilisation démontre qu'il est parfois dévié de sa finalité dans le domaine de la construction des lieux de culte. D'une part, les maires sont incités à user de leurs prérogatives de puissance publique pour empêcher l'installation des " nouveaux mouvements religieux " (Islam et “sectes”). D'autre part, des discriminations religieuses existent : des pratiques visent à favoriser certains cultes anciens au détriment des plus récents. La liberté religieuse est alors menacée. Mais grâce au juge administratif, elle n'est pas entravée : ce dernier harmonise sa jurisprudence et rétablit la lettre et l'esprit de du droit de l'urbanisme qui ignore les questions religieuses et traite sur un pied d'égalité l'ensemble des constructions entreprises sur le sol républicain.

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Lysén, Jan. « Ett postsekulärt Sverige ? » Thesis, Högskolan Dalarna, Religionsvetenskap, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:du-33538.

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Religionens synlighet i en global värld och krav på politiskt inflytande är föremål för debatt och forskning. Ett av forskningsfälten är revideringen av sekulariseringsteorin som öppnat för en avprivatisering av religionen i det civila samhället, där den kan utgöra en motkraft mot totalitära rörelser, kritik av kapitalismen avigsidor som konsumism och en fördjupad diskussion om existentiella frågor. I Sverige är Joel Halldorf - liberal krönikör, akademisk forskare och kristen – en förespråkare för postsekultärt förhållningssätt till den religiösa diversifieringen med grund i migrationen. Undersökningen inriktas på hur Halldorf utifrån sina olika roller argumenterar för religionen ökade inflytande i samhället. En grund för Halldorfs argumentation är en funktionell religionsdefinition som låter Halldorf betona religionernas förmåga att till gemenskap och organisation i föreningar. Halldorfs tankar har mött motstånd från delar av den liberala pressen varför detta motstånd kommer att korreleras mot Halldorfs olika roller i den här uppsatsen.
The visibility of religion in a global world and demands for political influence are subject to debate and research. One of the fields of research is the revision of the theory of secularism which has opened to the de-privatization of religion in civil society, where it can constitute a counterforce against totalitarian movements, criticism of capitalism downsides to consumerism and an in-depth discussion of existential issues. In Sweden, Joel Halldorf - Liberal columnist, academic scientist and Christian - is an advocate of post-secularistic approach to religious diversification based on migration. The survey focuses on how Halldorf based on his different roles argue for religion increased influence in society. A basis for Halldorf's argumentation is a functional definition of religion that allows Halldorf to emphasize the ability of religions to fellowship and organization in associations. Halldorf's thoughts have met resistance from parts of the liberal press why this resistance will be correlated to Halldorf's different roles.

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Hisquin, Jean-Marie. « Liberte de religion et droit de la famille ». Thesis, Lyon 3, 2012. http://www.theses.fr/2012LYO30061/document.

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La liberté religieuse est une liberté fondamentale reconnue dans les démocraties. Elle est invoquée devant la Cour européenne par des religions mais aussi par des individus. Les nouveaux cultes et leurs adeptes acquièrent des droits collectifs et individuels plus étendus. En France, des principes fondamentaux conduisent le législateur et le juge à consacrer et garantir le pluralisme religieux : toutes les croyances ont la même valeur. Chacun est libre de pratiquer sa religion en public ou en privé, notamment dans sa famille. Le juge garantit le respect de la conscience de l’individu lorsqu’il est saisi. Mais la libre pratique religieuse des membres de la famille connait certaines limites qui sont purement objectives et non fonction du type d’appartenance religieuse. Pourtant, la perception du phénomène religieux par les autorités n’est pas toujours égalitaire. Le traitement politique, social et judiciaire des religions minoritaires notamment, remet parfois en cause le pluralisme. Si l’appréciation in concreto des situations par le juge est le principe, le manque d’homogénéité de la jurisprudence, qui met en exergue certains préjugés, ajouté aux réticences des juges du droit à contrôler plus avant les motivations des juges du fonds, entament la garantie du pluralisme. Les condamnations de la Cour européenne le montrent. Les difficultés concernent notamment les questions de l’appréciation de la faute, cause de divorce, ou de l’intérêt de l’enfant. La référence à un standard, étalon d’une bonne pratique religieuse, est parfois latente. En la matière, l’analyse souveraine des juges du fond est souvent sacralisée, ce qui peut poser des difficultés, tout comme le manque d’ouverture de certains experts qui rendent des avis qui peuvent, in fine, avoir un impact fort sur le juge. L’absence de pré-majorité religieuse et l’application stricte du principe de laïcité à l’école posent aussi certains problèmes. Les solutions étrangères sont intéressantes sur ces questions
Religious freedom is a fundamental freedom recognised by democracies. Not only religious groups, but also individuals, bring it up before the European Court. New religious groups and their members are granted more collective and individual rights. In France, fundamental principles bring legislators and judges to define and guarantee religious pluralism: all beliefs are equal. Everyone is free to practice his or her religion in public or in private, especially within the family. Judges referred to guarantee that the individual conscience will be respected. Nevertheless, the free religious practice of family members has objective limits, regardless of the religion one belongs to. Still, the way the authorities view the religious practice is not always the same. The political, social and legal treatment of minority religions in particular puts sometimes religious pluralism in question. Even if usually the judge appreciates situations in concreto, pluralism sometimes fails to be guaranteed due to a lack of homogeneity in the jurisprudence, tainted with prejudice, as well as the reticences of the ordinary judges to check more in depth the motivations of the trial judges. The condemnations of the European Courts are proof to this. The difficulties concern for the most part the appreciation of the fault, cause for divorce, or of the interest of the child. The reference to a standard of good religious practice is sometimes latent. In this matter, the expertise of the trial judges is often considered as sacred, and this can lead to some difficulties, as well as the lack of open-mindness of some experts who give opinions that can, in fine, influence the judge. The absence of religious age pre-majority and the strict application of the principle of secularism at school also pose some problems. Foreign solutions on this matter are interesting

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FERRERO, MATTIA FRANCESCO. « La Santa Sede ed il processo di Helsinki : la lotta per la libertà religiosa ». Doctoral thesis, Università Cattolica del Sacro Cuore, 2008. http://hdl.handle.net/10280/214.

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La tesi esamina la partecipazione della Santa Sede alla Conferenza per la Sicurezza e la Cooperazione in Europa (ora Organizzazione per la Sicurezza e la Cooperazione in Europa), concentrandosi sui documenti riguardanti la libertà religiosa. Premesse le circostanze geo-politiche che hanno portato alla convocazione della Conferenza e la posizione vaticana antecedente ad essa, vengono analizzati i lavori della Conferenza di Helsinki nonché delle Riunioni sui Seguiti di Belgrado, Madrid e Vienna. Inoltre, viene illustrata la trasformazione ed istituzionalizzazione della Conferenza e, quindi, l'attività dell'OSCE nell'ambito della dimensione umana dell'OSCE, esaminando le procedure e i meccanismi istituiti per la verifica degli impegni. Infine, viene preso in considerazione il programma promosso dall'OSCE sulla tolleranza e la non discriminazione verso gli appartenenti alle confessioni religiose.
The thesis investigates the Holy See's participation in the Conference for Security and Cooperation in Europe (now Organization for the Security and Cooperation in Europe), focusing on documents about religious freedom. After a brief description of the geo-politic scenery that brought to the Conference and the Holy See's position, the thesis analyzes the Helsinki Conference's works and thereafter the Follow-up Meetings of Belgrade, Madrid and Vienna. The thesis examines also the Conference's transformation and institutionalization and, then, the OSCE activity in the human dimension, focusing on procedures and mechanisms provided for the commitments' implementation. Finally, the thesis investigates the OSCE program for tolerance and non discrimination to religions' members.

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FERRERO, MATTIA FRANCESCO. « La Santa Sede ed il processo di Helsinki : la lotta per la libertà religiosa ». Doctoral thesis, Università Cattolica del Sacro Cuore, 2008. http://hdl.handle.net/10280/214.

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La tesi esamina la partecipazione della Santa Sede alla Conferenza per la Sicurezza e la Cooperazione in Europa (ora Organizzazione per la Sicurezza e la Cooperazione in Europa), concentrandosi sui documenti riguardanti la libertà religiosa. Premesse le circostanze geo-politiche che hanno portato alla convocazione della Conferenza e la posizione vaticana antecedente ad essa, vengono analizzati i lavori della Conferenza di Helsinki nonché delle Riunioni sui Seguiti di Belgrado, Madrid e Vienna. Inoltre, viene illustrata la trasformazione ed istituzionalizzazione della Conferenza e, quindi, l'attività dell'OSCE nell'ambito della dimensione umana dell'OSCE, esaminando le procedure e i meccanismi istituiti per la verifica degli impegni. Infine, viene preso in considerazione il programma promosso dall'OSCE sulla tolleranza e la non discriminazione verso gli appartenenti alle confessioni religiose.
The thesis investigates the Holy See's participation in the Conference for Security and Cooperation in Europe (now Organization for the Security and Cooperation in Europe), focusing on documents about religious freedom. After a brief description of the geo-politic scenery that brought to the Conference and the Holy See's position, the thesis analyzes the Helsinki Conference's works and thereafter the Follow-up Meetings of Belgrade, Madrid and Vienna. The thesis examines also the Conference's transformation and institutionalization and, then, the OSCE activity in the human dimension, focusing on procedures and mechanisms provided for the commitments' implementation. Finally, the thesis investigates the OSCE program for tolerance and non discrimination to religions' members.

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Toscano, M. « LE LIBERTÀ DI RELIGIONE E DI CONVINZIONE NELLA GIURISPRUDENZA DELLA CORTE DI STRASBURGO ». Doctoral thesis, Università degli Studi di Milano, 2012. http://hdl.handle.net/2434/173797.

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La prima parte della ricerca si propone di porre una base solida e ad ampio spettro per lo studio della giurisprudenza della Corte europea dei diritti dell’uomo in materia di libertà religiosa e di convinzione. Il lavoro inizia pertanto dall’esame dei profili istituzionali, nella loro origine storica e nella loro evoluzione, per arrivare a fare il punto circa la situazione in cui versa oggi il sistema di garanzia dei diritti fondamentali che poggia sulla Convenzione europea dei diritti dell’uomo. Nel secondo capitolo la ricerca ha ad oggetto la più importante delle norme della Convenzione che tutelano le libertà religiose e di convinzione, vale a dire l’art. 9: di quest’ultimo è esaminata la struttura e, in secondo luogo, l’applicazione schematica che la Corte ne fa nello svolgimento dei giudizi avanti a sé. Nel terzo capitolo è affrontato, con un taglio prima cronologico e organizzato per filoni o materie, poi trasversale, l’esame della giurisprudenza della Corte che ha dato applicazione all’art. 9 e alle altre disposizioni che rivestono importanza centrale per la tutela delle libertà di convinzione (artt. 14 Conv. e 2 Prot. 1). La seconda parte della ricerca integra e completa la prima parte: si tratta della raccolta di tutte le sentenze della Corte europea dei diritti dell’uomo che hanno considerato espressamente i profili di rilevanza dell’art. 9 della Convenzione di Roma. Le sentenze sono riprodotte per estratto, limitatamente alle parti di immediato interesse ecclesiasticistico.
The first part of the research aims to put a solid study of the European Court of Human Rights on freedom of religion and belief. The work therefore begins by examining the institutional profiles in their historical origin and evolution, to get to make the point about the ECtHR of protection of fundamental rights. In the second chapter the research relates to the most important provision of the Convention that protect religious freedom and belief, namely the art. 9: the latter is examined in his structure and, secondly, in the application in abstracto given to it by the Strasbourg Court. In the third chapter is examined the jurisprudence of the ECtHR which has given application not only to art. 9, but also to other provisions that are of central importance for the protection of freedom of belief (art. 14 Conv and 2 Prot 1). The second part of the research completes the first part: it is the collection of all judgments of the European Court of Human Rights which have specifically considered the impact of Article 9 of the Rome Convention. The reproduction of the judgments is limited to parts of immediate interest for law and religion researchers.

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ANGELUCCI, ANTONIO. « L'associazionismo musulmano in Italia : una sfida per il diritto speciale di libertà religiosa ». Doctoral thesis, Università degli Studi di Milano, 2013. http://hdl.handle.net/10281/135854.

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L’associazionismo religioso acattolico soffre di una crisi profonda dovuta, essenzialmente, all’assenza di una legge sulla libertà religiosa e, di contro, alla sopravvivenza della legge sui culti ammessi, che risale ad un contesto molto diverso da quello attuale, al biennio 1929-1930. Tale crisi si manifesta nel diffuso fenomeno del mimetismo. In altri termini, il polimorfico associazionismo religioso dell’età contemporanea si nasconde, fruendo degli istituti del diritto civile mascherandosi, pertanto, sotto forme che cultuali non sono, bensì culturali, di promozione sociale, di volontariato, ecc. Nello stesso tempo, tuttavia, le associazioni, che hanno effettivamente finalità di religione e di culto, stanno aumentando, di pari passo con l’accrescersi della complessità del panorama religioso italiano, anche per effetto dell’immigrazione e con la volontà di integrazione. Di fronte al fermento dell’associazionismo religioso, il legislatore è rimasto inerte tant’è che manca, come si scriveva poc’anzi, un testo unico o una legislazione sui culti non cattolici che non sia quella del secolo scorso. Alle omissioni di chi siede in Parlamento “suppliscono”, da un lato, la giurisprudenza, che resta, comunque, tuttora sostanzialmente vincolata alla logica sottesa alla vecchia legge e, dall’altro, con grande difficoltà e imbarazzo, gli enti locali . La tesi di dottorato approfondisce il tema in questione, sia per dar conto del diritto vigente, sia per comprenderne le prospettive anche alla luce di recenti “sperimentazioni” amministrative

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Destrem, Hélène. « La liberté constitutionnelle de religion en France et aux Etats-Unis ». Aix-Marseille 3, 2000. http://www.theses.fr/2000AIX32069.

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La religion, notion si essentielle dans la vie de beaucoup d'hommes, ne peut etre juridiquement definie par des criteres objectifs pourtant, l'homme revendique un droit a etre religieusement libre si dans les etats theocratiques il est impossible d'affirmer que la liberte de religion existe reellement, dans les pays ou la religion n'est pas consideree comme un element de la vie de la cite, cette liberte est affirmee et reconnue en france et aux etats- unis, l'etat a choisi de ne pas s'immiscer dans la sphere spirituelle la liberte de religion y est pleine et entiere l'etude des textes constitutionnels francais et americains a revele une absence de consecration explicite de la liberte de religion de cette absence de consecration explicite, il est impossible de deduire l'absence de liberte de religion dans ces pays notre etude tend a demontrer que si aucun des deux textes ne mentionne la liberte de religion explicitement, celle-ci est implicitement protegee en france, par l'affirmation de la liberte de conscience, de la liberte de culte et la laicite, aux etats-unis par le biais du premier amendement le sens de ces notions precise, il est apparu qu'en depit de la diversite des concepts constitutionnels, la liberte de religion pouvait etre definie suivant deux axes la liberte du choix religieux et la liberte d'expression des convictions religieuses ces deux elements constitutifs different de par l'etendue de la garantie qui leur est offerte, ils seront etudies successivement si la liberte de choix religieux est absolue - admettre une quelconque entrave a ce niveau serait la nier totalement - la liberte d'expression des convictions religieuses ne peut etre que relative du fait des exigences de la vie en societe la conclusion de ce travail fait apparaitre la necessite de definir constitutionnellement la liberte de religion pour. Eviter des differences de traitement entre les sujets de droit, du fait de cette absence de consecration constitutionnelle explicite

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Hardy-Dussault, Marianne. « Le port de signes religieux dans les établissements publics d'enseignement québécois et français : une liberté, deux modèles ». Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112603.

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

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Monette, Barbara. « The Anabaptist Contributions to the Idea of Religious Liberty ». PDXScholar, 1994. https://pdxscholar.library.pdx.edu/open_access_etds/5060.

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The relationship between ideas and history is important in order to understand the past and the present. The idea of religious liberty and the realization of that ideal in sixteenth-century Europe by the Anabaptists in Switzerland and South Germany in the 1520s was considered to be revolutionary in a society characterized by the union of church and state. The main impetus of the idea of religious liberty for the Anabaptists was the application of the New Testament standard of the Christian church, which was an independent congregation of believers marked only by adult baptism. The purpose of the present study is to demonstrate the contributions of the Swiss Anabaptists to the idea of religious liberty by looking at the ministries and activities of three major leaders of the early Swiss movement: Conrad Grebel, Michael Sattler, and Balthasar Hubmaier. This thesis takes up the modern form of religious liberty as analyzed by twentieth-century authorities, as a framework for better understanding the contributions of the Anabaptists. My research then explores the establishment of the first Anabaptist church in history, the Zollikon church outside of Zurich, and examines its organization membership, motives, and strategies for evangelizing Switzerland. In all areas influenced by the Anabaptists, there was considerable acceptance of their doctrine of a separated church. Their teaching on liberty of conscience also influenced people in towns such as Zollikon and Waldshut. Possible historical links between the Anabaptist doctrines and establishment of later Baptist denominations are shown.

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ABIS, ALESSANDRA. « I REATI RELIGIOSAMENTE MOTIVATI ». Doctoral thesis, Università Cattolica del Sacro Cuore, 2020. http://hdl.handle.net/10280/72217.

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In una prospettiva pluralista e post-secolare, un terreno fertile su cui riflettere a proposito di conflitti tra norma secolare e norma religiosa è rappresentato da quella particolare nicchia di fatti criminosi costituita dai cosiddetti reati religiosamente motivati. Si tratta di reati la cui realizzazione è consistita in un comportamento percepito dall’agente come religiosamente doveroso o, quanto meno, meritorio, pur configurandosi come illecito penale. Il presente lavoro si propone di indagare questo fenomeno criminoso, mettendo in luce lo spazio che l’ordinamento intende riservare al fattore religioso, ogniqualvolta quest’ultimo abbia ingenerato nell’individuo un conflitto tale da indurlo a infrangere la legge dello Stato. Esso consisterà, per buona parte, in una ricerca giurisprudenziale volta ad analizzare i percorsi argomentativi con cui i giudici hanno trattato il movente religioso nella commissione di reati, evidenziando le problematiche di tipo tecnico-operativo al fine di trovare spunti proficui per la creazione di un lessico giuridico positivo che sia rispettoso dei principi di uguaglianza, laicità e libertà religiosa.
In a pluralistic and post-secular perspective, fertile ground on which to reflect on conflicts between secular norm and religious norm is represented by the so-called religiously motivated crimes. These are crimes whose realization consisted of behavior perceived by the agent as religiously dutiful or, at least meritorious, even though it is considered a criminal offense. This work aims to investigate this criminal phenomenon, highlighting the space that the system intends to reserve for the religious factor, whenever the latter has engendered a conflict in the individual such as to induce him to break state law. It will consist, for the most part, in a jurisprudential research aimed at analyzing the argumentative paths with which the judges have treated the religious motive in the commission of crimes, highlighting the technical-operational problems in order to find fruitful ideas for the creation of a positive legal lexicon that is respectful of the principles of equality, secularism and religious freedom.

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Gonzalez, Gérard. « La convention européenne des droits de l'homme et la liberté de religion ». Aix-Marseille 3, 1995. http://www.theses.fr/1995AIX3A001.

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Sana, Rabah. « La problématique de la liberté de religion en droit algérien : la difficile conciliation entre le confessionalisme politique et la liberté de religion ». Toulouse 1, 2012. http://www.theses.fr/2012TOU10040.

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L’Algérie est aujourd’hui affrontée à un double défi, celui du droit universel, fondé sur différents principes proclamés au niveau international, et celui de l’islam qui pose également différents principes à prétention universaliste. Ce combat se polarise au niveau du religieux. Sous le regard du droit universel, tel qu’on, peut le dégager du droit international conventionnel consacré par la République algérienne qui a notamment ratifié le Pacte sur les droits civils et politiques, l’Algérie est un pays à prétention laïque où la liberté religieuse est consacrée. Sous le regard en revanche du droit musulman, tel qu’on peut le dégager de l’islam sunnite, religion officielle de l’État algérien, l’Algérie est un pays confessionnel où la liberté de religion est trop encadrée et insuffisamment protégée. Telle est la problématique sous-tendant cette thèse : la difficile conciliation entre le confessionnalisme politique et la liberté de religion en Algérie. Dans une première partie est analysé le droit à la liberté de religion. Ce droit est appréhendé à un double niveau : celui du statut international et régional de l’Algérie dont les engagements devraient théoriquement lui permettre de devenir une République démocratique et laïque, et celui du droit constitutionnel algérien qui tente de concilier ces deux structures normatives antagonistes : une Algérie qui serait à la fois confessionnelle et laïque. La seconde partie du travail est consacrée au droit algérien dont la minutieuse analyse fait clairement ressortir le « combat » entre ces deux idéaux difficilement conciliables : le respect de l’islam et la déférence à la laïcité. Deux « paramètres » sont successivement étudiés pour peser la liberté religieuse, celui de la liberté cultuelle à travers une analyse du degré d’intervention de l’État, celui très ambigu du droit pénal et du droit de la famille
Nowadays Algeria is faced to challenge, that of universal legal principles and thought, opposed to Islamic customs and traditions that have also universalistic pretension. This fight is polarized at the religious level. Under the gaze of the universal principles embodied conventional international law, Algeria has ratified the Covenant on Civil and Political Rights, being bound by that covenant makes it a country with secular claims where religious freedom is devoted. Under the eyes of Islamic law, Sunni Islam is the official religion of the state, Algeria is a confessional country where the freedom of religion is so much controlled and insufficiently protected. Such is the problematic underlying this thesis: the difficulty of reconciling the political confessionalism and the freedom of religion in Algeria. In the first part the right to freedom of religion is analyzed. Light is thrown on this right at two levels: that of regional and international status of Algeria whose commitments should theoretically allow it to become a democratic and secular republic, and that of the Algerian Constitutional law which attempts to reconcile these two conflicting normative structures: an Algeria that would be both religious and secular. The second part of the research is devoted to the analysis of Algerian laws; it focuses on the opposition between these two ideals which need to be reconciled: the respect for Islam and deference to secularism. Two "parameters" are successively advanced for weighing religious freedom, the freedom of worship through an analysis of the degree of state intervention, and the very ambiguous criminal and family laws related to this matter

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Piper, Helen. « Constitution of religious liberty : God, Politics and the First Amendment in Trump's America ». Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-364787.

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This thesis starts by describing the legal foundation of religious liberty in the United States and the evolvement of the religion clause jurisprudence. Then follows an outline of the main legal theories on religious liberty. It continues to describe a case study conducted on how Americans citizens perceive the protection of their religious liberty. Upon this there is a chapter where the detailed findings from the case study are described in juxtaposition to the relevant jurisprudence and how this can be applied to the overall legal framework protecting religious liberty. The final chapter is a discussion on what conclusions that can be drawn.

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Santos, Loyola Carlos R. « Poderes Públicos y Libertad Religiosa. Aproximación al encuadramiento constitucional de las relaciones del Estado con las confesiones religiosas en el Perú ». Derecho & ; Sociedad, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/118468.

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Cin, Turgay. « Yunanistan'daki Müslüman Türk azınlığın din ve vicdan özgürlüğü başmüftülük ve müftülükler sorunu / ». Ankara : Seçkin, 2003. http://catalog.hathitrust.org/api/volumes/oclc/52311545.html.

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Originally presented as the author's Thesis (Ph. D.)--Ege Üniversitesi, İzmir, Turkey, 2002, under the title: Yunanistan'da Müslüman azınlık açısından din ve vicdan özgürlüğü.
Includes bibliographical references (p. [443]-454).

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Gibson, Matt. « Locating religious liberty in the United Kingdom : religious exceptions and the role of reasonable accommodation ». Thesis, University of Liverpool, 2012. http://livrepository.liverpool.ac.uk/9399/.

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This thesis is concerned with the special protection afforded religion in United Kingdom (UK) anti-discrimination law. Initial discussions centre on the historical and normative bases for religious liberty in the UK. These debates assess the evolution of domestic legal protection of religion and critique prevailing principles (in particular, the idea of human dignity) underpinning the variety of that protection. Attention is then focused on religious exceptions in UK anti-discrimination law and the practical extent to which they assist religious interests. It is clear that such special measures are aimed at religion as a collective; they do not enhance protection at the individual level. This deficit becomes more acute when considering the limiting effects of recent UK jurisprudence, specifically claims involving religion and discrimination across employment and the provision of goods and services. A particularly problematic trend exhibited in the case law is the courts’ approach to determining justification and proportionality in indirect discrimination. Accordingly, an argument is made for additional special protection. A duty of reasonable accommodation is proposed as a separate claim route in UK anti-discrimination law for religious individuals wishing to be excused from a rule. This is advocated in the field employment, it being noted that the field of goods and services poses challenges for the introduction of such a duty. Comparative analyses with Canada and the United States (US) expose two different models of reasonable accommodation. These are applied to high-profile UK cases featuring religion and indirect discrimination in employment, revealing how reasonable accommodation might have assessed those claims differently. It is submitted that the Canadian model provides a more sophisticated proportionality analysis than its US counterpart. This approach affords a more factually nuanced analysis in balancing the religious claim with a competing legitimate aim. It is contended that such a duty also coheres with both the theory of human dignity and the notion of equality as it features in the conceptual framework of anti-discrimination law.

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Lamlih, El Mekki. « La liberté religieuse en droit du travail français et italien ». Strasbourg, 2011. http://www.theses.fr/2011STRA4001.

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Espace de travail, l’entreprise est un théâtre de confrontation entre la liberté d’entreprendre de l’employeur et la liberté religieuse du salarié. La présente recherche vise à mettre en lumière de quelle manière les droits du travail français et italien saisissent la liberté religieuse du salarié, liberté cantonnée pendant longtemps dans les rapports de droit public (citoyen/État). Comme toute liberté fondamentale, la liberté religieuse du salarié est à la fois protégée et limitée. Cette étude se propose alors d’analyser, dans une perspective comparative, la réalité de cette protection et sa limitation
Place of work, a commercial enterprise is a theatre of a conflict between the freedom of the entrepreneur and the religious freedom of the employee: this research highlights the ways French and Italian labour laws approach the idea of freedom of religion a matter that long dwelt within the realm of public law (citizen/State). As any fundamental right, freedom of religion of an employee is protected and limited. This research focuses on any such effective protection and limitation within a comparative approach

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Thèses sur le sujet « Libertà religiose »

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