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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.
Pełny tekst źródłaTwo 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
Boutouba, Nadia. "La liberté de religion : Perspectives comparées France-Canada". Thesis, Montpellier, 2015. http://www.theses.fr/2015MONTD033/document.
Pełny tekst źródłaIn 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
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.
Pełny tekst źródłaNowadays 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
Destrem, Hélène. "La liberté constitutionnelle de religion en France et aux Etats-Unis". Aix-Marseille 3, 2000. http://www.theses.fr/2000AIX32069.
Pełny tekst źródłaNadafi, Hamdam. "La liberté de religion dans les Etats de droit musulman". Thesis, Saint-Etienne, 2013. http://www.theses.fr/2013STETT107/document.
Pełny tekst źródłaThe legal system in states governed by Islamic law is comprised of a set of heterogeneous rules and principles. Alongside its codified, positive law, religious laws serve as a referential source for the legislature and judiciary. The constitutionalization of Islam as both an official religion and a legislative source in Islamic law states nurtures this legal plurality. The coexistence of these different sources of law, positive and religious respectively, is further accentuated by the subjective variability of law. In this context, the existence of freedom of religion, as enshrined in the constitutions of these Islamic law states, is called into question. The principle of equality without discrimination on grounds of religion; the liberty to freely practice one’s religion; or, indeed, the right to change one’s religion, are framed by legislation or jurisprudence. Although all states have begun the process of constitutionalization, constitutional judges still struggle to assert their autonomy over the executive branch. Islamic law is being exploited by political powers wishing to anchor their authority in religious legitimacy. Nonetheless, encouraging signs of change are evident in the forward-thinking jurisprudence of certain jurisdictions
Gonzalez, Gérard. "La convention européenne des droits de l'homme et la liberté de religion". Aix-Marseille 3, 1995. http://www.theses.fr/1995AIX3A001.
Pełny tekst źródłaSeong, Byung-yeul. "La liberté selon Malebranche". Paris 4, 1992. http://www.theses.fr/1992PA040040.
Pełny tekst źródłaMalebranche was born in 1638 and died 1715. He became an oratorian in 1660. His most important works are "Recherche de la vérité" (1674) and "Traité de la nature et de la grâce" 1680). Some of his positions derive from St. Augustine and Descartes, but his system is profoundly original. He denies that any action of matter upon mind was possible, and explained sensation as the effect of new creative act in the mental order to correspond with things in the physical creation (occasionalism). His principle of "simplicité des moyens" (that god exhibits his omnipotence by acting always in the simplest way) led him into a form of ontologism, in which god was the immediate cause of all knowledge, and the place of our ideas; consequently, he taught that our first and simplest idea is that of the infinite. However, Malebranche names by the term "will", the inclinations which god incessantly creates the soul. These spiritual movements are of two kinds. Will is divinely inspired inclination toward the god. Liberty is the power by the soul checks this inclination toward the good in general, and fixes it on a particular object. The inclination toward truth and goodness originate in god, not in the soul; but the power by which these inclinations are checked before a perceived idea, is proper to the soul itself
Teillot, Line. "Religion et droit pénal". Paris 2, 2002. http://www.theses.fr/2002PA020065.
Pełny tekst źródłaHardy-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.
Pełny tekst źródłaThe 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.
Colosimo, Anastasia. "Juger de la religion ? : droit, politique et liberté face au blasphème en démocratie". Thesis, Paris, Institut d'études politiques, 2018. http://www.theses.fr/2018IEPP0034/document.
Pełny tekst źródłaBlasphemy is since the beginning of its recorded history not only a religious but also a political concept. Jerusalem, Athens, Rome, the founding deaths of Socrates and Jesus Christ, both sentenced to death, the first for impiety, the second for blasphemy, but also the Torah, the Gospel and the Quran show that the prohibition of blasphemy has above all a political function, which is to eliminate whoever harms the community. With modernity, the invention of tolerance and the proclamation of freedom of expression as a fundamental right, blasphemy should have disappeared. Instead, it metamorphosed. From Salman Rushdie to Charlie Hebdo, it became a worldwide issue. In the Muslim world, its prohibition has become a fearsome tool of repression of religious minorities on a national level and of acceleration of a clash of civilizations on an international level. To face this challenge, Europe pretends to answer with freedom of expression, but the majority of European countries still forbid blasphemy, understood no more as an offense to God but an offense to the believers, which is the sign of a rogue secularization. This is especially true in France where the proliferation of laws limiting freedom of expression ended up in a re-introduction of the prohibition of blasphemy and more generally of crimes of opinion
Guillet, Nicolas. "Ordre juridique et systèmes religieux : Liberté de religion et mouvements à caractère sectaire". Cergy-Pontoise, 2002. http://www.theses.fr/2002CERG0166.
Pełny tekst źródłaIn law, sectarian movements are not believers' groups like the others. They are specific because they're acting in the borders of law. They express their convictions without limits and can be presented as snapping one's fingers at the most fundamental rules of the republican legal system in France. Consequently, they can be really distinguished from the religions - which have a juridical settlement as "cultes" in French law -, and have a special juridical statute. In this framework, public authorities play a special role which can be judged, a priori, in contradiction to the classical principle of secularity ("lai͏̈cité" in French). But in fact, the liberal and individualistic characters of the French juridical order lead the authorities to prevent and punish the activities which can be negative and dangerous for the rights and the dignity of the human being. The policy of vigilance and fight against sectarianism is based on the necessary protection of the human rights
Varaine, Laura. "La religion du contractant". Thesis, La Réunion, 2017. http://www.theses.fr/2017LARE0045.
Pełny tekst źródłaPrima facie, as the most representative economic instrument, contract is not favourable to the satisfaction of religious interests. Nevertheless, contractors frequently invoke their religious beliefs and practices in order to adapt either the content or the conditions of implementation of their duties. Indifference is sometimes considered as a tempting reaction to those claims. One the one hand, it is referred to contractual autonomy. On the other hand, it is suggested to extend secularism to private relations, for the purpose of compelling contracting parties to remain neutral. However, these ones are ruled by freedom of religion. As a consequence, individuals should be incited to include their religious convictions and practices to their contracts. Morerover, judges should be allowed to impose positive obligations, on behalf of both religious freedom and the right to non-discrimination, after a conciliation process
Christians, Louis-Léon. "La religion comme hétéronomie : contribution à l'étude comparée des recompositions juridiques du religieux". Paris 11, 2001. http://www.theses.fr/2001PA111022.
Pełny tekst źródłaFu, Tong. "Société cachée et liberté efficace, le libéralisme étrange de Tocqueville". Electronic Thesis or Diss., Université Paris Cité, 2023. http://www.theses.fr/2023UNIP7098.
Pełny tekst źródłaBy revealing the inconspicuous links between Tocqueville and two other philosophers before his time, Rousseau and Pascal, this thesis aims to give a new interpretation of Democracy in America and of The Old Regime and the Revolution. Rousseau and Tocqueville share the same theme: the relationship between man and society. On the one hand, Rousseau declares that man is born a perfect and solitary entirety. On the other hand, and he believes that if a well-functioning society existed, it should also be an independent entirety. He therefore encounters a problem: how to transform man into a part of a greater entirety from which he will receive his life and his being ? To solve this problem, in The Social Contract, Rousseau proposes three plans, of which the third one is the most peculiar. According to this last plan, the Sovereign must force his subjects to believe that they were born with social emotions. In other words, Rousseau wants "all" to force "everyone" to believe that everyone loves their duties. Tocqueville takes seriously this last plan proposed by Rousseau, because during his trip to America, he found that this strange plan had been put into practice by the inhabitants of the New World. Rousseau termed this constraint imposed by all on everyone the Civil religion. In volume I of Democracy in America, Tocqueville indicates that it is, in reality, a cult of public opinion, thanks to which not only had the American people become a true Sovereign, but the American society had also become an independent entirety. However, in Tocqueville's opinion, this cult failed to accomplish the ultimate task that Rousseau had assigned to it, namely to achieve the transformation of man. In fact, it turned all Americans into hypocrites. Tocqueville finds that man's mind can conflict with his feelings. That is why Pascal's influence on him becomes more and more evident. In the second volume of Democracy in America, inspired by Pascal's vision of man, not only did Tocqueville reverse the history of humankind presented by Rousseau, but he also questioned the basic idea of this genius of the Eighteenth century. Tocqueville explains that the democratic man, by believing himself to be born free, has betrayed his society, and has thus become a disproportionate man ; he fills his mind with understanding of his society, but he can no longer feel its presence. According to Tocqueville, the conflict between the mind and the feelings of democratic men will inevitably lead them to embracing a new type of despotism. Therefore, in The Old Regime and the Revolution, he proposes an unheard-of liberty as the only remedy against this internal division. The liberty of which Tocqueville speaks has the following characteristics: it is an end in itself, a pleasure, and is only shared by the chosen ones of God. While no one has defined liberty in this way, these characteristics were used by Pascal to describe the divine grace that the corrupt descendants of Adam can enjoy. Thus, in Tocqueville's mind, there is a strange liberalism inspired by Pascal
Besson, Sabine. "Religion et famille : problématique de l'appartenance à un groupe religieux minoritaire : l'exemple des témoins de Jéhovah". Lyon 3, 1993. http://www.theses.fr/1993LYO33011.
Pełny tekst źródłaThrough jehovah'w the author examines the effect of adherence to a minority religious group on family relationships and the freedom to choose medical treatment. French, along with international jurisprudence, tends towards recognizing greater freedom to practice beliefs. The authoralso explains that it would be dangerous to systematically connect a personn's behavior with his ou her religion, and each situation should be specifically and clearly examined
Lamlih, El Mekki. "La liberté religieuse en droit du travail français et italien". Strasbourg, 2011. http://www.theses.fr/2011STRA4001.
Pełny tekst źródłaPlace 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
Landheer-Cieslak, Christelle. "La religion devant les juges français et québécois de droit civil". Paris 1, 2005. http://www.theses.fr/2005PA010285.
Pełny tekst źródłaMeddour, 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.
Pełny tekst źródłaThe 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
Kuang, Quan. "Une ontologie de la liberté dans l'œuvre de Paul Ricoeur". Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAK010/document.
Pełny tekst źródłaOne of the persistent concerns of Paul Ricœur’s philosophy is to reflect upon the human being as being free. At the anthropological level, Ricœur always considers freedom within concrete human condition, in which nature, body, others and society are all involved. One’s freedom becomes real, affirming and powerful only when such condition is recognized. At the ontological level, it is only as a free being that one has the privileged access to the understanding of being in general. Human as free being reveals that being should not be understood as objectivity, but as an affirming act. Finally, at the methodological level, Ricœur’s elaboration of phenomenological hermeneutics constitutes an essential element of his ontology of freedom. From his methodological development, it can be seen that the thinking philosopher himself, as a free being, is also engaged in his inquiry. In this regard, Ricœur’s philosophy as such becomes an attestation of free being, especially in his confrontation with the enigma of evil
Bakir, Lauren. "Liberté religieuse et valeurs de la République : contribution à l'étude d'une articulation en tension". Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAA013/document.
Pełny tekst źródłaOn October 11th, 2010, a Frenchlaw prohibits the deliberate concealment of hiding the face in public spaces. Since then, the tensions between freedom of religion and the values of the Republic remain strong. Theses republican values which strictly refer to the motto « Liberty, Equality, Fraternity » coexist with many concepts. During the process of law-making, the bill articulated the French Republic values with dignity and gender equality. Ever since these newly added concepts are now accepted as components of the secularism. Citizens are called to adhere to this value system. The framework evolution required by the consideration of the religious fact of the State and the strong tensions between the freedom of religion and the values of Republic must be analyzed
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.
Pełny tekst źródłaPark, Gon-Taik. "La problématique de la liberté dans l'oeuvre de Calvin". Paris 4, 2006. http://www.theses.fr/2006PA040061.
Pełny tekst źródłaThis research for the issue of the freedom of Calvin through his life permit to understand better, 1) the relation and the evolution of the civil freedom and of the christian freedom for Calvin, from his Commentary on De clementia and his Institutes ; 2) his conception of the freedom with relation to the notion of the Truth, according to his anti-nicodemite texts ; 3) his conception of the freedom in relation to the responsibility, according to his texts against the Anabaptists or the spirituals libertines ; 4) his notion of the freedom of conscience or of the religious freedom which man can enjoy practically only under the legislation of the State, although the conscience is a gift of God. But in order to synthesize Calvin's conception of the freedom. It is necessary to examine the definitive edition of the Institutes where one can make a diagram of the freedom. Our freedom — christian freedom — is located on the crossroad of all "vertical"(divine-human) and “horizontal"(interior-exterior) freedoms. Thus, Calvin's concept of the freedom appear well level-headed and capable of governing the spiritual life and the corporal life. One can say that besides "a modern Calvin", there is also "a introspective Calvin"
Mancuso, Domenico. "Libero arbitrio e trascendenza del futuro". Paris 4, 2007. http://www.theses.fr/2007PA040281.
Pełny tekst źródłaThe free will controversy has revolved for over three centuries on a dualism opposing determinists and libertarians, whose outcome is an antinomy between two (allegedly) complementary positions, neither of which seems capable of accounting for the requisites that are commonly associated to the inner perception of free will. As a way out of the deadlock, I propose to introduce the notion of temporal perspective : a free act can only be appreciated as such if it is viewed before occurring; building on this idea, I sketch out a conception of freedom as creation of reality and self-transcendence of the subject; such a conception has its fullest expression in the image of a conscious thought constantly overcoming its own limits
Loreggia, Fabio. "The ban of religious symbols in primary and secondary schools in France : A short analysis of its compatibility with Pettit’s theory of liberty as non-domination". Thesis, Uppsala universitet, Filosofiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-357913.
Pełny tekst źródłaSchouppe, Jean-Pierre. "Les aspects collectifs et institutionnels de la liberté de religion dans la jurisprudence européenne de la Cour européenne des droits de l'homme". Thesis, Paris 2, 2013. http://www.theses.fr/2013PA020029.
Pełny tekst źródłaFreedom of religion is becoming increasingly important in the case law of the European Court of Human Rights. Although the historical centre of gravity of this fundamental right lies in its individual dimension, judges are frequently confronted with “institutional” or communal aspects of freedom of religion: the rights of religious groups as such. Within the scope of the search for the premises of this freedom, chapter 1 explains the specific contributions of Christianity, Judaism and Islam in this respect. The principal instruments of international law, both universal and European, as well as the case law of the Court of Justice of the European Union are discussed in chapter 2 in terms of collective and institutional religious freedom as the background necessary to the Strasbourg Court’s activities. Chapter 3 examines article 9 of the ECHR as well as other articles protecting any rights related to freedom of religion and subsequently addresses the notion of religious groups, whose distinction from (dangerous) sects is often problematic. The two final chapters are dedicated to a systematic examination of the case law of the Strasbourg Court since the admission in 1979 of the first application by an “applicant church”. The procedural aspect and the substantive rights are discussed successively. Their contents will be analysed on the basis of a double axis: firstly a group’s freedom to “exist”, secondly the more numerous aspects of its freedom to “act” or its “autonomy”
Benelbaz, Clément. "Le principe de laïcité en droit public français". Bordeaux 4, 2009. http://www.theses.fr/2009BOR40049.
Pełny tekst źródłaSecularism is often presented as a specifically French concept, a source of conflict and confrontation : indeed, there have been important divergences as to the very definition and scope of that notion. Besides, its taking root in French public law has been a long process, which began with the French Revolution of 1789, when the secularization of all public services, and school in particular, got under way. That trend resumed and intensified at the time of the Third Republic (1870-1940). Indeed, the Separation of Church and State in 1905 is of great importance since it is definitely the very basis of secularism. Finally, since it received the consecration of the French Constitution in 1946 and in 1958 secularism has become part of the foundation of the Republic, though it cannot be reduced to the Separation of Church and State, nor to mere neutrality. Hence the point is first to decide whether it is a principle or a value, and then to define its content. In France, what has given rise to controversy and debate is not so much the principle, but rather its various applications. Actually, it is essential for secularism first to be defined, then to be reasserted, notably through the notion of secularism at school and the interpretation of religious signs, but also by keeping State and Religion well apart. From a European point of view, secularism has been gaining ground, and as value. The various States and institutions in Europe, are more and more under the influence of the French model, which is also evolving ; hence the rise of various forms of secularism throughout Europe, so that it might well be a universal law for living together, concord, and social harmony
Polymenopoulou, Eleni. "La liberté de l'art face à la protection des croyances religieuses : étude d'un conflit de valeurs sous le prisme du droit international". Phd thesis, Université de Grenoble, 2011. http://tel.archives-ouvertes.fr/tel-00672119.
Pełny tekst źródłaBaiao, Filho Luiz Gonzaga. "A história segundo Voltaire". Universidade Federal da Paraíba, 2008. http://tede.biblioteca.ufpb.br:8080/handle/tede/5624.
Pełny tekst źródłaCoordenação de Aperfeiçoamento de Pessoal de Nível Superior
La présente dissertation a comme objectif réaliser une compréhension de la conception de l'histoire dans la pensée de Voltaire, à partir de l'importance de penser elle selon l'approche de trois aspects ou significations, qui entrelacés définissent comme histoire critique sur la liberté humaine. L'attitude critique dans Voltaire occupe un aspect de notre réflexion dans la conduction de la connaissance historique, conformément à la dialectique parmi savoir et pouvoir et leurs dédoublages dans la constitution des moeurs, arts, lois, sciences, tant dans le contexte public, que dans le domaine privé des valeurs et événements de la vie de l'homme comme être sociable. Donc, si observe que dans le mouvement de le Lumières émane la préoccupation de enquêter les phénomènes humains dans société et, malgré de ne comprendre pas de le Lumières comme un mouvement philosophique d'idées homogènes, la culminância de la préoccupation s'illustrait dans la défense du procès d'émancipation de la raison humaine. Donc, l'autre aspect du problème tourne autour de la distinction parmi histoire et fable. Mais, intercalée au problème perpassa la relation que la ligue avec la vision de Voltaire sur la liberté humaine, surtout parce que l'histoire est pensée conformément à laquelle fait l'homme un être libre, depuis, la recherche de la liberté de pensée par l'homme est exprimée par Voltaire à travers le progrès de l'esprit humain.
A presente dissertação tem como objetivo realizar uma compreensão da concepção de história no pensamento de Voltaire, a partir da importância de pensá-la segundo o enfoque de três aspectos ou significados, que entrelaçados, a definem como relato crítico sobre a liberdade humana. A atitude crítica em Voltaire ocupa um aspecto da nossa reflexão na condução do conhecimento histórico, de acordo com a dialética entre saber e poder e seus desdobramentos na constituição de costumes, artes, leis, ciências, tanto no âmbito público, como no domínio privado dos valores e acontecimentos da vida do homem como ser sociável. Por isso, observamos que no movimento do Iluminismo emanou a preocupação de investigar os fenômenos humanos em sociedade e, apesar de não entender o Iluminismo enquanto um movimento filosófico de idéias homogêneas, a culminância da preocupação se ilustrava na defesa do processo de emancipação da razão humana. Portanto, outro aspecto do problema gira em torno da distinção entre história e fábula, mas, intercalada ao problema perpassa a relação que o liga com a visão de Voltaire sobre a liberdade humana, sobretudo porque a história é pensada em conformidade com o que faz o homem um ser livre, já que, a busca da liberdade de pensamento pelo homem é expressa por Voltaire através do progresso do espírito humano.
Zemirli, Zohra Aziadé. "Le statut juridique des minorités religieuses en Algérie". Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01D033.
Pełny tekst źródłaA mostly Sunni Muslim country -of Malaki rite -Algeria nonetheless presents a religious plurality. This plurality exists within Islam, with the presence of Ibadis and Shias. Ahmadis only appeared in the Algerian legal landscape in 2016, after a series of arrests. As for non-Muslims, if the presence of Jews and Catholics is part of Algeria's history, that of evangelical Protestants only acquired a real visibility after a press campaign reporting mass conversion in 2004. An ordinance setting conditions for public worship of other cults than Islam was then adopted in 2006, before being approved by a law. Through the study of the legal status of religions minorities, a broader interrogation about the place of freedom of religion in Algeria can be raised. How is this freedom guaranteed ? Is it de jure, in view of the Algerian Constitution and Algeria's international commitments, or is it also de facto? To what extent are the 2006 ordinance and the provisions of the Penal Code implemented regarding offences against Islam ? Are arrests and convictions of citizens for proselytism or offence against Islam an indication of the willingness of the authorities and of the Algerian judiciary to fight against the presence of religious minorities and to maintain Islam's status as the state's religion ? This thesis seeks to show that despite the state's refusal to qualify legally non-Muslims as religious minorities, these groups do meet the definition of minorities given by international law. It also analyzes their status in contemporary Algerian law, both in the public sphere -religious references in the Constitution and collective public worship -and in private law -persona! status, including inheritance rights and the penalization of certain behaviors. As a conclusion, some leads towards reforms are suggested in order to improve the legal status of religious minorities in Algeria
Le, Goff Aymeric. "La neutralité religieuse de l'État et l'école publique en France et en Allemagne". Paris 1, 2003. http://www.theses.fr/2003PA010289.
Pełny tekst źródłaSince the decision render by the Conseil d'État on November 27, 1989, authorizing Muslim students in state schools to wear the Islamic veil, France is moving towards an open concept of separation of Church and State. This more relaxed approach is in contradiction with the categorical rejection of any signs of religious beliefs in state schools, which prevailed before the said decision. Germany for its part took an opposite direction on May 16, 1995, when the Federal Constitutional Court ruled in favor of banning crucifixes from classrooms in Bavarian state schools. This decision reflects a trend in Germany to focus on a concept of neutrality that aims at taking its distance from Christian influence in state schools. In fact, without necessarily impacting each other, it appears that France and Germany are moving towards a common concept of separation of Church and State. On the one hand, both countries reject any form of doctrinal invasion by any given religious movement. On the other hand, they promote equal freedom of religion for all students irrespective of their religious backgrounds
Mursalin, Ayub. "Les restrictions à la liberté de religion et de conviction en Indonésie : genèse et enjeux contemporains de la loi anti-blasphème de 1965". Thesis, Université Paris-Saclay (ComUE), 2019. http://www.theses.fr/2019SACLS151.
Pełny tekst źródłaThis thesis proposes a legal, political and social reading of the application of the blasphemy law in the largest Muslim country in the world, Indonesia. Several controversies have emerged in recent years regarding the nature of the blasphemy law in the religious life of the Indonesian democratic society. For instance, disagreement remains with regards to the intent of this law, i.e., whether it really aims at preventing misuse of religion and/or acts of blasphemy, as explicitly mentioned in its title, or whether it intends to restrict the freedom of religion and religious expression. In April 2010, after the examination of the constitutionality of this law, the Indonesian Constitutional Court ruled out the second possibility. The court further argues that even if the law has an unintended effect of restricting the freedom of religion or religious expression, it is not against the constitution since the 1945 Constitution is accompanied by a legal restriction to respect or preserve religious values in particular, as well as morality, security and public order. However, the debates and tensions within society regarding the implementation of this law continue unabated. On the one hand, human rights defenders persist in saying that the existing anti-blasphemy law is contrary to the spirit of democracy. On the other, defenders of religious censorship persist in resisting that this law is necessary to avoid religious conflicts. Through an analysis of legal content and its implementation, I argue that the blasphemy law of 1965 initially aims to hinder the development of the local spiritual belief stream or Javanese mystical groups, which to some extent are considered by Muslims in particular as a threat to existing religions and a source of disintegration of the country. Further, I maintain that the existence of the above-mentioned law has the tendency to restrict the number of religions officially acknowledged by the State and to repress “dissident” or “heterodox” religious movements. If acts considered blasphemous, including the "deviant" religious interpretation of orthodoxy, are punishable offenses, it is not the anti-blasphemy law of 1965 that serves as a reference, but the article 156a of the Penal Code, which has its origin in that blasphemy law does. As a consequence, the blasphemy law of the 1965 is rather used to restrict the freedom of religion and belief in the broad sense, while article 156a of the Penal Code is applied to limit the freedom of religious expression. In Indonesia, as elsewhere, the strengthening of the application of the blasphemy law goes hand in hand with the emergence of radical religious groups intend to promote their totalitarian concept of freedom of expression restrained by respect for the religious faith. The latter make use of this law not only for religious reasons, but also for political reasons, including destabilizing a secular regime or extending their influence. The thesis does not only aim to analyze the nature of the blasphemy law of 1965, but also to propose an alternative perspective in understanding and solving the problem of the legal conflicts in Indonesia pertaining to the two fundamental rights, namely the right to freedom of religion and expression. The thesis also seeks to find a balance between two freedoms and to propose preventive measures that can be adopted in the aforementioned legal conflicts
Veyretout, Lucie. "L'application des droits de l'être humain au sein des groupements religieux : recherches relatives à la question de la discrimination des femmes dans l'accès aux fonctions cultuelles". Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-00976424.
Pełny tekst źródłaMeldolesi, Tommaso. "Sur les traces de Benjamin Gastineau, littérateur révolutionnaire de la seconde moitié du XIXe siècle". Thesis, Sorbonne Paris Cité, 2015. http://www.theses.fr/2015USPCA081/document.
Pełny tekst źródłaBenjamin Gastineau’s work was written between 1845 and 1880. Gastineau wrote some theatre pieces, long and short novels, historical and social essays, and newspaper articles. He was influenced by Enlightenment philosophy and connected with Socialist and Republican thinkers. Gastineau considers his writing as a way to join people, and to give him an education, on following the principals of bourgeois moralism. Only in this way, people – he says – will have the possibility one day to make French Revolution again, and establish favourable conditions for the whole society, where justice, freedom and happiness could be guaranteed for everybody. Our work permits, thus, on the one hand, to investigate on diffusion of knowledge though newspaper articles and works written for popular readers. On the other hand, it permits to consider the political engagement of this writer, since the coup by Napoleon the 3th, passing through the Commune of Paris, and until his defence of the Communards when he was exiled in Brussels. In addition, Gastineau express his position against the abuses and the corruption of Roman Church and shows how women are its main victims. The rule of woman in XIX society takes part of a larger speech concerning social critics and including hell, medieval faith and the degradation of habits. As men have obtained intellectual and material freedom against the obligations impositions caused by religion that men could keep on walk together towards future; a material future represented by railway journey that takes men all over the acquisition of new spaces, real as well as imaginary ones, and of a new reality to build on following principals of peace, justice and freedom
Aracil, Adrien. "Histoire d'une liberté dans la France moderne. Protestants, politique et monarchie (vers 1598 - vers 1629)". Electronic Thesis or Diss., Sorbonne université, 2022. http://www.theses.fr/2022SORUL071.
Pełny tekst źródłaThis thesis questions the political history of the French Reformers at the beginning of the seventeenth century through the prism of the notion of freedom : freedom as a defense of the legal gains conferred by the Nantes edict regime, but also as a capacity for action. Far from considering the Huguenots as the passive victims of an «all Catholic France», it considers them as political actors. This capacity to act is analysed in two stages: first, we examine the characteristics underlying this freedom of action in the context of the seventeenth century, through a study of the place given to institutions, memory, union and language in Reformed practices. We then study the «implementation» of this political freedom, questioning the evolutions of the Huguenot party, from the relationship to the institutions, to the nobility, to the language strategies following the death of Henri IV. Finally, we dedicate a last part to the «killing» of this political culture: the end of the Huguenot party, widely documented, is not the result of internal dissension, but of a political will that seeks to attack this freedom
Jabiera, Abdalla. "Controverses autour de la notion de liberté : la France et "l'affaire du foulard". Sociologie de philosophies politiques ordinaires". Thesis, Besançon, 2011. http://www.theses.fr/2011BESA1023.
Pełny tekst źródłaAt the end of the 80s, three girls of Moslem origin were excluded from their middle school because they refused to remove their veil in class. This «news item» would have been able to pass unnoticed, had not it been spread in a spectacular way over the media scene. The reasons called to justify this craze like are the will to make respect the principle of secularism within the republican school. But, very fast, the debate took other proportions with the intervention of many intellectuals who thought that behind the scarf hides the submission of the woman, if it is not a will posted by «communitarism» even of « religious fundamentalism ».Then, the nation would be in danger and we can understand that the question of the scarf bounces in 1994, with this time a determination on behalf of laic activists to put in check the current law, formulated by the Council of State in crystal clear terms: the bearing of a religious sign by the pupils does not constitute in itself a motive for exclusion, except in cases of «ostentatious and claiming bearing» . But in a movement of eternal return, the bearing of the scarf reappears brutally in 2003, politicizes, and ends with the promulgation in March, 2004 of a law forbidding the wearing of the veil in public institutions. In fact, this evolution highlighted an essential aspect: the fear of the «immigrants» and the Islam become too visible. It also allowed to set secularism against the freedom of religion. Our work consists in understanding how we managed to make paradoxical these two fundamental principles on which the notion of democracy in French Republic, among others, rests. This interrogation is all the more justifiable since the debate around the scarf had explicitly ignored the point of view of the veiled women, so passing next to the various meanings which this end of fabric could contain. Actually, if the objective of our research is to examine closely the position of those who intervened for the ban on the scarf in the school space, it is also a question of giving the floor to these women who have not been established. So, our first questions are: how do they live their buckle ? What sense do they give to the wearing of the veil ? What glance do they throw on a debate which seems to question their confessional freedom of expression ? These questions are on the base of our research
Amar, Jacques. "Identités religieuses contemporaines dans le miroir des droits de l’homme : contribution à une sociologie des droits de l’homme". Thesis, Paris 10, 2012. http://www.theses.fr/2012PA100173/document.
Pełny tekst źródłaThis thesis tries to revive a type of research that originates from first work of French sociology: sociological study of a central concept of juridical field, (that is to say, the so called) in this case Human Rights as much as contemporary invocation to serve religious claims by means of the related texts by individuals or institutions. Systematic invocations of Human Rights at every society level and particularly the contemporary way to express religious identity are the objects of this two levels conducted analysis. Considering this text a Human Rights sociology contribution to religious identity question is therefore appropriate. The rule of law and the way individuals take it over or interpret it is the structural factor on which (depends) is based social fact. Radical specificity of our times is identified in this work at two different levels: Human Rights have turned to a norm likely to be invoked in any type of conflict instead of being just a set of texts of political significance; alteration of rules in force in society, formerly a political fight, are now justified through Human Rights. This analysis has focused on this specificity by developing first a distinction between society of litigation and society of dispute and, in a second time, a typology of religious identities in accordance to the relationship that the individual maintains with the rule of law
Koki, Kouamé Hubert. "Les droits fondamentaux des personnes morales dans la convention européenne des droits de l'homme". Phd thesis, Université de La Rochelle, 2011. http://tel.archives-ouvertes.fr/tel-00808648.
Pełny tekst źródłaTawil, Emmanuel. "Du gallicanisme administratif à la liberté religieuse : le Conseil d'État et le régime des cultes depuis la loi de 1905". Paris, EPHE, 2005. http://www.theses.fr/2005EPHEA001.
Pełny tekst źródłaCaceres, Frasquiel Gabrielle. "Quand la religion questionne la généralité de la norme. Quelle place pour l’« accommodement raisonnable » en Europe ?Étude de cas – Angleterre, France, Belgique". Doctoral thesis, Universite Libre de Bruxelles, 2016. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/221037.
Pełny tekst źródłaDoctorat en Sciences juridiques
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Bakir, Mustapha. "Laïcité et religion en Tunisie". Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC030/document.
Pełny tekst źródłaThis thesis relates to the problems of secularity and religion to Tunisia. The stake is to study these two concepts in a new ground : Tunisia. This study rises from independence until the revolution.In the first left, the thesis concentrates on the genesis of the concept of secularity, its originality and the specificity of the Tunisian policy. This part constitutes first cross between the political power and religious.In the second part, the thesis concentrates on the Tunisian society. It focuses hard tearing between the adhesion of the movement reformist forced by Bourguiba and the Islamism represented by the movement of the Islamic Tendency. This part will be an opportunity to explore new social space. A new social architecture will be drawn, between female warping and the blooming of the religiosity.In the last part, we are accentuated on the excitement of the contemporary Tunisian thought in front of the choice between appropriation and adaptation to the secularism. The initial question in this part is doubly ambiguous. how does the Islamic company lay out the questions which disturbs it? Religious freedom, apostasy, wine, testimony : concepts subjected to endless debates. How can we interpret the delay of the Muslim company? The studies of Charfi and Talbi give us some tracks of thought. A new feminine generation will be present in Tunisia. It will be time to discover how the female thought occupies it the cultural scene in Tunisia. This thesis tries to answer if secularity is the cause of the crisis of the Tunisian society or the solution
Elzam, Karine. "Principe de lai͏̈cité et enseignement public en France". Paris 1, 2001. http://www.theses.fr/2001PA010280.
Pełny tekst źródłaIssaoui, Nawal. "Les mouvements religieux minoritaires à l'épreuve du droit états-unien : étude des contours fluctuants de la liberté religieuse du XIXe siècle à nos jours". Thesis, Bordeaux 3, 2016. http://www.theses.fr/2016BOR30042/document.
Pełny tekst źródłaReligious freedom is one of United States’ major founding myths and it has become a key issue in the public sphere. The First Amendment to the US Constitution states that “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances”. Religious freedom is thus a fundamental principle protected by the first part of the Amendment called the free exercise clause while the State is prohibited from interfering with or favoring any religion. However, when a law of generally applicability is seen by an individual or a group as overlapping their religious freedom, going to trial to protect their constitutional right appears in many as the best option. The “case by case” approach by the courts, and in particular by the federal Supreme Court, as well as the lack of a coherent jurisprudence show how difficult and challenging dealing with religious freedom issues are. Indeed, beyond judging facts in the various cases the judges hear, their constant redefinitions of the boundaries of religious freedom have given them a major role in regulating religious matters. In our study, we focus on six such religious groups which have been involved in litigations and most of whom had their case heard by the US Supreme Court, in order to seek an exemption from the law and continue their otherwise illegal religious practice. After a review of the Mormons’ famous polygamy cases in the late 19th century, we move on to analyzing the litigation involving a Brazilian Church (called the Centro Espirto Beneficente Uniao do Vegetal) using an illegal substance in their sacramental tea. The child death cases involving Christian Scientists are also analyzed as they point out the question of the limits of parents’ religious rights when it comes to their children’s health. The issue of parents’ rights is further discussed in the following case studies of the Amish who can have their own community schools since the famous US Supreme Court Yoder decision in 1972, and in the case of the Twelve Tribes who have been facing accusations of child abuse and illegal child labor
Kanteraki, Theologia. "L'effort chez Bergson, chez ses prédécesseurs et ses contemporains". Thesis, Lille 3, 2014. http://www.theses.fr/2014LIL30011/document.
Pełny tekst źródłaThe question about the notion of will in the philosophy of Henri Bergson (1859-1941) is closely related with the principal notion of his thought, the notion of duration. We have to study the notion of will as a force within the creative time and not only as a mental faculty. In this way, the term of the effort in Bergson's philosophy or more accurately the sentiment ofthe effort is the essential condition of the will. The aim of our research is to reveal the affinity between the voluntary effort and the Bergson's conception of the time as invention. At the same time, our purpose is to compare the effort of Bergson with two other theories : with this one of Maine de Biran (1766-1824) and that one William James (1842-1910). Despite the filiation between Biran and Bergson, according the first one, the time is a product of the effort, while Bergson radicalize his conception of time and the effort is a condition which reinforces the ontological fact of the novelty. In spite of the differences between the psychological theory of James and Bergson's duration, the two philosophers will come across each other decisively regarding the topic of the experience of the novelty. In any case, for all the three of them the effort is a principal element of the will, which exceeds the human intelligence, because of the fact that the effort actualizes the potentialities of the conscience
Tawil, Emmanuel. "L' évolution du droit des cultes en France". Aix-Marseille 3, 2006. http://www.theses.fr/2006AIX32058.
Pełny tekst źródłaIn France relations between Law and Religions are mainly based on the Separation Law of 1905 and on the constitutional principle of Secularism. These norms are the main sources of Religious Freedom. Theses are reinforced by the decisions of the Council of State, which gives an interpretation grounded on a century of protection of religious freedom. The Council of State is the main judge who has ruled on cases which concern Cult Law. Its interpretation of the Separation Law of 1905 and of the other laws concerning the status of religions is not controlled by the Constitutional Council
Issa, Ali. "Islam et Droit constitutionnel en Egypte, en Syrie et au Maroc : étude comparée". Thesis, Université de Lorraine, 2015. http://www.theses.fr/2015LORR0153.
Pełny tekst źródłaTo understand the logics of the constitutionalization of the Islam in the Arab world,this study suggests, at first, highlighting the continuity of the constitutional influence of theIslam. Indeed, all the constitutions of Arab states, with the exception of that of the Lebanon,refer to the Islam. The important constitutional role of that religion actually affects thestructure and organization of the state, but also the determination of the protection offundamental liberties of man, especially that relating to freedom of religion.Secondly, it is advisable to highlight the ways which allow Arab States to overtake thetheological vision of the constitutional law. The accent is put on two trends: the progressivesecularization of the political power through the marginalization of the religious referent andthe consecration of the state power on one hand, and the constitutional rationalization throughthe strengthening of the role of the constitutional justice and the awakening of the civil societyon the other hand. After all, these developments put the keys of understanding of the legal andpolitical current events. At the time of the "Arab Spring", these two referents, Islam andConstitutional law, are linked to form the political and legal life of the Arabic peoples. Theirdialogue seems necessary or obvious especially as the Revolutions did not end in theconsecration of a laic model and the place of the Islam is maintained, even strengthened
Henneton, Lauric. "Liberté, inégalité, autorité : politique, société et construction identitaire du Massachusetts au XVIIe siècle". Versailles-St Quentin en Yvelines, 2006. http://www.theses.fr/2006VERS010S.
Pełny tekst źródłaThis is a study of the puritan social experiment in seventeenth-century Massachusetts and of the impact of the fear of its contestation on the construction of institutions and of a regional identity in a clear transatlantic perspective. In this strongly exclusivist project, social cohesion depended upon the homogeneity of the population. The puritan experiment in New England had its roots in ancient and medieval cosmology, viewed through the lens of Elizabethan and early-modern European mentalities. This study also explores how the project was put into practice and focuses on the agents of its realization, its defence, the civil and religious contestations it had to face. It finally covers the complex relation of "coloniality" between the New England colonies and the home country, and the emergence of an original "New Englishness" and puritan heritage in America
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.
Pełny tekst źródłaReligious 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
Benkhalyl, Said. "Le principe de laïcité. Étude comparative des systèmes français et italien". Electronic Thesis or Diss., Toulon, 2022. http://www.theses.fr/2022TOUL0156.
Pełny tekst źródłaThe principle of laïcité is present in France and Italy. Nevertheless, its application is different. A similar legal terminology and different realities. This comparative study will allow us to understand the principle of secularism in a historical and cultural way in order to understand its contemporary applications
Harms, Lisa. "Fragmented universalism : the making of the right to freedom of religion at the European Court of Human Rights". Thesis, Paris, Institut d'études politiques, 2019. http://www.theses.fr/2019IEPP0038.
Pełny tekst źródłaThe thesis examines the litigious negotiation and contestation of the right to freedom of religion at the European Court of Human Rights (ECtHR) from the early 1990s until today. A twofold observation constitutes the starting point for this investigation. First, the trend of the judicialization of politics increasingly extends to the domain of the politics of religious regulation. Second, an increasing number of strategic religious and secular litigators has intervened in transnational judicial struggles. Against this backdrop, the thesis asks how religious and secular actors influence the construction of the judicial norm. It analyzes the judicial activism of a variety of religious actors, including Jehovah’s Witnesses, Muslims, Sikhs, Christians and secular actors. The main argument is that the unequal distribution of power and resources among religious minorities and majorities translates into diverging strategies of religious freedom litigation, and, thereby, into the interpretation of the right to freedom of religion. The power asymmetry leads to inequality regarding the degree of openness of the legal opportunity structure of the ECtHR and hence the participation in the judicial norm building. In particular, it shows that while some actors tend to adapt their religious claims in order to fit dominant interpretations of the law, other actors contest the interpretation of the foundations of the law itself. Furthermore, different means of litigation fuel an intensified ideological opposition and tension within liberal religious freedom interpretations
Stange-Fayos, Christina. "Lumières et obscurantisme en Prusse : le débat suscité par les édits de religion et de censure (1788-1796)". Toulouse 2, 2001. http://www.theses.fr/2001TOU20052.
Pełny tekst źródłaThis doctoral thesis addresses the controversy raised in Germany by the two edicts promulgated in 1788 under Frederick William II and his Minister of Religion J. C. Von Wöllner. This government's intention was to provoke a conservative political reaction in Prussia in order to end forty years of political enlightenment. The first section of this thesis traces the development and the contents of these edicts as well as the basis of their inception. In the second part several pamphlets are examined. The third part analyses how different journals, between 1788 and 1796, report on these pamphlets. The first edict strengthened state control of theologians. Protestants in particular were strongly encouraged to honour the oath taken on the symbolic writings of their respective faiths. The second edict enforces this order by increasing theological censure. Nevertheless, these edicts clearly stimulated exchange among German intellectuals and helped develop the notion of public opinion. Indeed, this controversy, which spread well beyond the borders of Prussia, was part of the dispute between rationalist theologians and the Lutheran orthodoxy, and relied heavily on what had been established by the Augsbourg Confession. This controversy had taken on greater importance because it underscored the crisis faced by the Aufklärung, whose limits had become visible by the 1780s, before being linked to the international context of revolution. Concomitantly, communication networks were being established within the Holy Roman Empire. A very active obscurantist press using rationalist discursive strategies emerged and challenged Rationalists on their own turf. During this intense period of censure, publishers were bold, yet they respected the traditional Lutheran idea of power