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The constitution of Theodosius II (C.I. 5.17.8) strictly forbids the repudiation outside the iustae causae indicated. Compared to the previous legislation, the number of these causae has increased. Now crimes never mentioned before are indicated. These crimes, at the time of Theodosius II, have achieved greater social disvalue. Theodosius II clearly states that there can be no repudiation without notification.

The Paper deals with the Legislation of the Roman emperor Gratian concerning the Jews, and is part of a larger Investigation about the legal Condition of the Jews in Late Antiquity. The three laws, CTh. 12.1.100, CTh.12.1.99 and CTh.16.7.3, deal with the problem of the obligation of fulfillment of the curial burdens by the Jews and the possibility of contesting, within five years, the wills of those Christians who were suspected of having converted to Judaism in their life. The laws of Gratian are highly restrictive of Jewish worship freedom, even if it is not possible to say that they have been properly anti-Jewish laws. However, with this research is possible to understand how the Emperor and Christian Emperors generally acted for the preservation and defense of the Christian religion, the only one considered valiant by the Roman Christian Empire

The present contribution aims to indicate the very first results of a research in progress, within the research, Arts and Professions (collegia, corpora, scholae) in late antiquity, relating to the sc. collegia aquae in the late antiquity. The first sources taken into consideration, especially epigraphical, are read according to the Orestanian method of reading the texts, as far as possible free from current doctrinal conditioning and systematics.

Starting from the second half of the last century, a great emphasis has been put on Shari’a as a central element in the legal system of many Muslim-majority states. The common approach toconsidering Islamic legal systems, however, is still dominated by a monolithical conceptualization of Islamic law, where the description of Shari’a is derived from abstract reasoning on what Shari’a is or ought to be. The aim of this article, after a discussion of the concept of law in Islamic legal thought and an overview of the different interpretations of Islamic law as elaborated within divergent cultures (Arab Republic of Egypt, UAE and Saudi Arabia), is to advance the idea of Islamic Law as an essentially contested concept, and to detach its analysis from any formalism in favour of an acknowledgment of its antagonistic, unfixed and ever-evolving nature.

The contemporary problem of natural resources, especially as regards the “water-question”, involves relevant philosophical-legal and political questions. Different levels of analysis (i.e. historical-legal, theoretical-legal and anthropological) highlight the complex nature of the protection of water as a “legal good” as well as its political corollaries and, in particular, the increasingly more reflexive approach to the idea of “good”. In a wider perspective it is therefore necessary to call into question the pair “subject”-“environment” in order to rethink this relationship and, above all, to elaborate a new model of legal and political responsibility.

Non è passato inosservato alla pubblicistica il clima di peculiare “sintonia” che ha connotato, lo scorso 10 giugno, la visita ufficiale del Santo Padre al Presidente della Repubblica Sergio Mattarella: per averne riscontro, del resto, sarebbe bastato (già solo) dare una scorsa alle trascrizioni dei discorsi tenuti dalle due Autorità, dov’è facilmente rintracciabile una singolare convergenza di toni, registro e – in alcuni passaggi, finanche di - contenuti. Così, riguardo a questi ultimi, ad es., diversi organi di stampa hanno colto la consonante messa in evidenza di un (basilare) dato “fattuale”, qual è la proficuità del sostegno reciproco che Stato e Chiesa seguitano a darsi nel Paese, a fronte di crescenti urgenze/istanze spirituali e materiali, puntualmente esemplificate. In pochi, tuttavia, a tale ultimo riguardo, hanno colto l’ulteriore consonanza dell’esigenza, avvertita da entrambi, di porre in luce la ragione giuridica principe alla base di questo fruttuoso mutuo sostegno, ovverosia l’Accordo di Villa Madama. Quale che sia la ragione della mancata annotazione (forse un automatismo, consono alla c.d. stagione della “post-verità”, di promozione dei dati anzitutto “emozionali”), quel che rileva è l’occasione perduta di registrare, immediatamente dopo, una singolare dissomiglianza tra i due testi. Infatti, mentre Papa Francesco avverte altresì l’esigenza di specificare che l’Accordo richiede espressamente questo mutuo contegno, con un’apposita previsione, i.e. l’art.1, che impegna lo Stato e la Chiesa a collaborare, nel rispetto della “distinzione degli ordini” di cui all’art. 7, I co., Cost., per la «promozione dell’uomo» ed il «bene del Paese»; il Presidente Mattarella, invece, appresso al richiamo fatto al ruolo del Concordato, quale “prezioso quadro di collaborazione”, passa direttamente a rimarcare l’importanza della presenza della Chiesa “a fianco delle Istituzioni” (già in generale nei frangenti più difficili della vita nazionale, e in particolare) in occasione “dell’emergenza del terremoto che ha colpito” nel 2016 il Centro Italia. Uno spunto (questo dell’indicata dissomiglianza tra i testi) che, laddove colto, avrebbe probabilmente condotto a prestare maggiore attenzione non solo ai temi scaturenti dalla puntualizzazione fatta dal Pontefice e dal differente rilievo ad hoc posto dal Presidente Mattarella; ma anche ad ulteriori argomenti-chiave, non esplicitati ma comunque avvertibili– specialmente dagli “addetti ai lavori” – sottesi al tema della collaborazione crescente tra i due Ordini, in vista del “bene comune”.

This paper proposes an explanation concerning relations betwenn law and literature in Balzac’s works. As Adorno argues in his essay on Balzac, “realism” reflects a “loss of reality” and it is linked to the “Real”, a concept which by its very nature is not susceptible of definition. The papers discusses the meaning of Balzac’s concept of law through this opposition between “Reality” and “Real”.

This paper focuses on the evolution of the case law of the European Court of Justice and the decisions of the European Commission in the field of sport with the aim to analyse how the approach of the EU institutions towards sport governing bodies has developed over the years. In the Meca-Medina judgment, the Court, called to assess the compatibility of anti-doping measures with EU provisions on competition, established that any rule adopted by these organisms has to be consistent with EU law, unless the actual restriction is intended to pursue a legitimate objective and is proportionate to it. More recently, it appears that the European Commission, alongside some national courts, has gone even further, expressly recognizing for the first time that also some sport eligibility rules, namely forced arbitration clauses, do not comply with EU competition law.

Healthcare-associated infections entail several implications form the point of view of therapy, organisation, as well as of criminal liability. This article analyses this last aspect, by focusing on presuppositions for the assessment of the causal link and of the negligence of the doctor in case of infection contraction from the patient. Especially, the focus is on the possibility to avoid the infection transmission.

This chapter examines the international protection of places of worship. To this end, it begins by analysing how the establishment of such spaces is a manifestation of the fundamental right of freedom of religion. It also analyses the texts of the United Nations and European international bodies (the Council of Europe, the European Union and the OSCE) that call on States to defend the right of confessions to build their places of worship. The main difficulties that arise in the exercise of this right are identified. It also analyses the threats that these places suffer, which mainly come from religious radicalism, as well as from the response—which is sometimes violent—to this radicalism.