Jurisprudence

En este trabajo fin de master se va a realizar un estudio pormenorizado de la interpretación jurídica, detallando los entresijos de este lenguaje de especialidad, la interpretación social en España, tratando en este punto tanto la tipología general como la específica de la «traducción e interpretación jurídica» y la organización de los servicios jurídicos en nuestro país como introducción previa a un análisis exhaustivo de la interpretación jurídica en Andalucía.

Como traductores jurídicos del siglo XXI nos vemos cada día más tentados a usar herramientas de traducción asistida que nos facilitan nuestra labor. La hipótesis de partida de esta investigación es la siguiente: El traductor automático puede ser una ayuda para traducir este tipo de documentos jurídicos del inglés al español pero introduce al mismo tiempo muchos errores. Por lo tanto, parto de la idea de que el método de la traducción humana es la mejor para traducir estos textos jurídicos pero el traductor automático puede ser una ayuda para el traductor jurídico siempre cuando sea consciente del contexto y evalúe las posibilidades de traducción que le ofrece el traductor automático.

The paper focuses on indigenous peoples, their rights and customary laws in the North in context of the Saami people situation in Scandinavia  and Russia. The paper structure is as the following (of course, we start with the introduction, and in the end, the whole text is followed by the bibliography): 1. Fields and measures of cooperation between universities in the North. 2. Legal pluralism and Saami customary laws. 3. The institutional axiology and the real axiology. 4. Finland’s legislation on Saami. 5. Sweden’s constitutional rules on Saami. 6. Norway’s Constitution on Saami. 7. Conflicts of laws – Saami laws v. national laws and interests. 8. The Canadian project on multiculturalism – how to evaluate the Nordic countries? 9. Russia’s laws and Saami problems. The Ponoi case. 10. Problems, solutions; behind the current state of things; the inspiration by the keynote speech. 11. Instead of the conclusions. The end of ends, we can use the concepts: “Saami”, “Sami”, “Sámi” changeably (it is so difficult to say which one is better), except citing the original legal acts. However, I prefer the first one. Moreover, I use also “points” (enumeration) and italics to highlight the most important issues on the legal and social status of Saami, in some chapters.

The paper describes the current account of personhood in law claiming that it is based on philosophical assumptions that could be called the “Juridical Humanism”. However, it becomes more and more difficult to reconcile Juridical Humanism with the ethical implications of some important advances in the contemporary science and technology, such as the progress of knowledge about animals, research on human-animals chimeras and hybrids as well as developments of artificial parts of human body and brain and wholly artificial agents of growing scope of autonomy. The decline of Juridical Humanism and its underlying philosophical foundations makes it necessary to rethink the conceptual and ethical basis of the legal approach to personhood. Such reconsideration should lead to a deeper distinction between human and non-human persons as well as between persons and nonpersonal subjects of law (in place of traditional dichotomy of persons and things).

This is the English translation of the `Uddat’l-Fuqara `Ala Tareeq’l-Asfiya fee Sharh `Ala `Umdat’l-`Ulama (The Groundwork of the Impoverished Upon the Path of the Purified Regarding a Commentary Upon the Support of the Scholars). It is the first of a seven parts commentary upon the Umdat'l-`Ulama of Shehu Uthman ibn Fuduye` (Danfodio). The original work is arguably the most important work produced by the Shehu since it consists of all the Qur'anic verses and prophetic traditions which are apart of the foundations (usuul) of the sciences of Islamic aqeeda, jurisprudence and mysticism.

"Well-being" signifies the good life, the life which is good for the person whose life it is. I have argued that well-being consists in a wholehearted and successful pursuit of valuable relationships and goals. This view, a little modified, is defended , but the main aim of the article is to consider the role of well-being in practical thought. In particular I will examine a suggestion which says that when we care about people, and when we ought to care about people, what we do, or ought to, care about is their well-being. The suggestion is indifferent to who cares and who is cared for. People may care, perhaps ought to care, about themselves, and they may care, perhaps ought to care, about people with whom they have, or ought to have special bonds, and finally they may care, perhaps ought to care, about other people generally. In all cases what they care, or ought to care, about is the wellbeing of the relevant people, themselves or others. I will argue that the suggestion is misleading, and the role of well-being in both personal and ethical life is much more modest.

The paper argues that normative reasons are of two fundamental kinds, practical which are value related, and adaptive, which are not related to any value, but indicate how our beliefs and emotions should adjust to fit how things are in the world. The distinction is applied and defended, in part through an additional distinction between standard and non-standard reasons (for actions, intentions, emotions or belief).

Ante las vulneraciones del debido proceso en situaciones a las que se enfrentan los operadores académicos cuando tratan de resolver los dilemas moralistas que se enmarañan en el ejercicio libre y autónomo de los estudiantes, la corte constitucional colombiana, por medio de su jurisprudencia ha puesto frenos en sus precedentes para impedir que los docentes y directivos no se conviertan en jueces que apliquen derecho y sanciones desmedidas y que atentan contra la constitución. Se pretende entonces analizar como tres derechos constitucionales se enmarcan en el ordenamiento jurídico colombiano y cómo ha entendido la Corte el acto educativo como formador de valores, deberes y derechos de los ciudadanos desde la escuela.