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Illiberal Direct Democracy 不自由的直接民主
IF 0.2 Q3 LAW Pub Date : 2020-08-01 DOI: 10.1515/icl-2020-0001
Frank J. Merli
Abstract Instruments of direct democracy can be – and are – used to further and strengthen illiberal democracy by restricting minority rights (1). The legal design of these instruments can make this easier or less likely (2).
直接民主的工具可以——而且已经——通过限制少数人的权利来进一步和加强非自由民主(1)。这些工具的法律设计可以使这更容易或更不可能(2)。
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引用次数: 0
Frontmatter
IF 0.2 Q3 LAW Pub Date : 2020-08-01 DOI: 10.1515/icl-2020-frontmatter2
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引用次数: 0
The Constitutional Identity of European Micro States and the Continental Integration Mechanisms. The Influence of the Diminutive Size 欧洲微观国家的宪法认同与大陆一体化机制。小尺寸的影响
IF 0.2 Q3 LAW Pub Date : 2020-07-27 DOI: 10.1515/icl-2019-0055
E. Bertolini
Abstract The article analyses the impact that the diminutive size of the four continental Europe micro states has upon their constitutional arrangements and their approach toward continental integration mechanisms. Generally speaking, the international commitment toward integration mechanisms is one of the distinguishing traits of micro states. It may seem a paradox, but actually the international dimension is much more strategic for micro than for macro states. However, being micro territorial enclaves demanded certain ability from the part of European micro states when managing foreign relations in order not to be swallowed by their macro neighbours. Therefore, they carried out for centuries a cautious policy of ‘guarded openness’, trying to strike a balance between the maintenance of their traditional institutions and the need to interact on a continental scale. Constitutional systems that at a first glance are unusual may be an obstacle to integration and thus have to be reformed. However, not too much, because otherwise the whole system may implode if deprived of its original constitutional balance. The protection of national tradition and identity is conservative, in the sense that it arises from the necessity of self-preservation, rather than from ideology. The article claims that the ambivalent approach of continental Europe micro states have when interacting with macro states within the Council of Europe and the EU directly derives from their diminutive size. Furthermore, the relevant role played by the diminutive size is proved by the fact that recently the EU adopted a specific micro states approach. Hence, the article also aims at investigating how they try to strike a balance between the commitment toward self-preservation – ie their constitutional identity – and the commitment toward continental integration mechanisms.
摘要:本文分析了欧洲大陆四个微型国家的规模之小对其宪制安排和大陆一体化机制路径的影响。一般来说,对一体化机制的国际承诺是微观国家的显著特征之一。这似乎是一个悖论,但实际上,国际层面对微观国家比宏观国家更具战略意义。然而,作为微型领土飞地,欧洲微型国家在处理外交关系时需要具备一定的能力,以免被其宏观邻国吞噬。因此,几个世纪以来,他们实行了一种谨慎的“谨慎开放”政策,试图在维护其传统制度和在大陆范围内进行互动的需要之间取得平衡。乍一看不寻常的宪法制度可能是一体化的障碍,因此必须进行改革。然而,不要太多,否则,如果失去了原有的宪法平衡,整个体系可能会崩溃。对民族传统和身份的保护是保守的,因为它是出于自我保护的需要,而不是出于意识形态。文章认为,欧洲大陆的微观国家在与欧洲委员会和欧盟内部的宏观国家互动时所表现出的矛盾态度,直接源于它们的微小规模。此外,最近欧盟采取了具体的微观国家方法,这一事实证明了小国家所发挥的相关作用。因此,本文还旨在研究他们如何试图在对自我保护的承诺(即他们的宪法认同)和对大陆一体化机制的承诺之间取得平衡。
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引用次数: 0
The Five Models for State and Religion: Atheism, Theocracy, State Church, Multiculturalism, and Secularism 国家与宗教的五种模式:无神论、神权政治、国家教会、多元文化主义和世俗主义
IF 0.2 Q3 LAW Pub Date : 2020-06-01 DOI: 10.1515/icl-2018-0056
P. Cliteur, A. Ellian
Abstract This article deals with one of the perennial questions of legal and political philosophy, ie, how the state should relate to religion? It makes a distinction between five models: (i) the atheist state, (ii) the theocratic state, (iii) the model of an official state church, (iv) the multiculturalist state, and (v) the agnostic state (or secular state). The authors reflect on the legitimacy of each of these models. Some states reclaim their right to adopt an official religion as their state religion or as the religious Leitkultur of their country (model iii). Others favor the support of religion as long as this is premised on the equal rights of all religions (model iv). And others think that the state can only support equal citizenship if the state does not support any religion whatsoever (model v).
本文探讨了法律哲学和政治哲学中一个长期存在的问题,即国家应该如何与宗教相联系?它区分了五种模式:(i)无神论国家,(ii)神权国家,(iii)官方国家教会模式,(iv)多元文化国家,(v)不可知论国家(或世俗国家)。作者对这些模型的合法性进行了反思。一些国家主张他们有权采用官方宗教作为他们的国教或作为他们国家的宗教文化(模式三)。另一些国家赞成支持宗教,只要这是以所有宗教的平等权利为前提的(模式四)。还有一些国家认为,只有当国家不支持任何宗教(模式五)时,国家才能支持平等的公民身份。
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引用次数: 0
In Search of a Standard: References to the Rule of Law in the Case-law of the European Court of Human Rights 《寻找标准:欧洲人权法院判例法对法治的参考》
IF 0.2 Q3 LAW Pub Date : 2020-06-01 DOI: 10.1515/icl-2019-0040
Eszter Polgári
Abstract The present article maps the explicit references to the rule of law in the jurisprudence of the ECtHR by examining the judgments of the Grand Chamber and the Plenary Court. On the basis of the structured analysis it seeks to identify the constitutive elements of the Court’s rule of law concept and contrast it with the author’s working definition and the position of other Council of Europe organs. The review of the case-law indicates that the Court primarily associates the rule of law with access to court, judicial safeguards, legality and democracy, and it follows a moderately thick definition of the concept including formal, procedural and some substantive elements. The rule of law references are predominantly ancillary arguments giving weight to other Convention-based considerations and it is not applied as a self-standing standard.
摘要本文通过审查大分庭和全体法院的判决,绘制了欧洲人权法院判例中对法治的明确参考。在结构化分析的基础上,它试图确定法院法治概念的构成要素,并将其与作者的工作定义和欧洲委员会其他机构的立场进行比较。对判例法的审查表明,法院主要将法治与诉诸法院、司法保障、合法性和民主联系在一起,并遵循对这一概念的较为宽泛的定义,包括形式、程序和一些实质性因素。法治方面的参考主要是辅助论据,使其他基于《公约》的考虑更为重要,它不作为独立标准适用。
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引用次数: 0
Judicial Review (Departmentalism) vs Supremacy: The Connection to a 17th Century Debate and a Dilemma for Today 司法审查(部门主义)与至高无上:与17世纪辩论的联系和今天的困境
IF 0.2 Q3 LAW Pub Date : 2020-06-01 DOI: 10.1515/icl-2019-0052
Boleslaw Z. Kabala
Abstract Proponents of judicial supremacy argue that the interpretation of the Constitution by the Supreme Court is authoritative for the two other branches of government, while advocates of judicial review (or departmentalism) argue that authority to interpret the Constitution resides in each branch. Both sides offer historical examples in which their understanding prevailed. How to resolve this impasse? I argue that Hobbes and Spinoza can inform the debate. To do so, I first unpack the terms: what is the difference between judicial review or departmentalism and judicial supremacy? I then show that a renowned legal scholar, Larry Alexander, specifically invokes Hobbes in defense of judicial supremacy. For Alexander, the Supreme Court functions as a Hobbesian sovereign. Spinoza presents a clear alternative to the Hobbesian solution of avoiding a state of nature by concentrating power in a unitary sovereign, namely, via a strategy of diffusing power throughout society. But Spinoza’s solution is not yet a formal separation of powers. This conception of power can therefore clarify the assumptions made by advocates of both judicial review or departmentalism and judicial supremacy. I close by considering instances in American history when the application of departmentalist logic did not lead to a Hobbesian state of nature. And what are the lessons for today? I suggest that it is perhaps time to consider an analog to the Canadian/Israeli notwithstanding clause. But rather than adopting verbatim their legislative override, which effectively designates the legislative branch to be supreme, we could require two of the three independent and equal branches to decide contended constitutional questions. Such an American notwithstanding clause would respect the design of our federal government.
司法至上的支持者认为,最高法院对宪法的解释对其他两个政府部门来说是权威的,而司法审查(或部门主义)的倡导者则认为,解释宪法的权力属于每个部门。双方都提供了各自理解占上风的历史例子。如何解决这一僵局?我认为霍布斯和斯宾诺莎可以为辩论提供信息。为此,我首先对这些术语进行了分析:司法审查或部门主义与司法至上之间的区别是什么?然后我展示了一位著名的法律学者,拉里·亚历山大,特别引用霍布斯来为司法至上辩护。对亚历山大来说,最高法院是霍布斯式的君主。斯宾诺莎提出了一个明确的替代方案,霍布斯的解决方案是通过将权力集中在一个单一的君主手中,即通过在整个社会中分散权力的策略,来避免自然状态。但斯宾诺莎的解决方案还不是正式的三权分立。因此,这种权力概念可以澄清司法审查或部门主义和司法至上倡导者所做的假设。最后,我考虑了美国历史上应用部门主义逻辑并没有导致霍布斯自然状态的例子。今天的教训是什么?我建议,也许是时候考虑类似于加拿大/以色列的不顾一切条款了。但是,我们可以要求三个独立而平等的分支机构中的两个来决定有争议的宪法问题,而不是逐字逐句地采用他们的立法推翻,这有效地指定了立法部门的最高地位。这样一种美国人不顾一切的条款将尊重我们联邦政府的设计。
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引用次数: 0
Frontmatter
IF 0.2 Q3 LAW Pub Date : 2020-06-01 DOI: 10.1515/icl-2020-frontmatter1
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引用次数: 0
Dignity, Integrity, and the Concept of a Person 尊严、正直和人的概念
IF 0.2 Q3 LAW Pub Date : 2019-12-01 DOI: 10.1515/icl-2019-0015
Adeno Addis
Abstract The idea of human dignity, found in almost all legal and political cultures, now plays a very significant role in political and legal discourse. The concept occupies a prominent place in many national constitutions and international human rights conventions. Some constitutional and conventional laws in fact claim that the pursuit of dignity is (or should be) the central organizing principle of every government. Yet, it is not always clear what this seemingly central concept means or entails. Its popularity seems inversely related to its clarity. Dignity is often invoked in support of opposing positions on the same issue. Using an approach that the article refers to as dignity pragmatism, the author advances the argument that careful examination of the use of dignity in national constitutions and international human rights documents and their elaboration by the relevant tribunals shows that the idea of human dignity is often used in the context of defending the integrity of the person. Here integrity is defined as the condition of wholeness or completeness. The article details what the conditions for integrity are and how human dignity is invoked in its defense. On this account, dignity is an existential value. It is about personhood in its various dimensions – physical, psychological and social. When integrity as wholeness is threatened, existence itself is threatened. Viewed this way, indignity is the effacement of personhood.
人的尊严观念几乎存在于所有的法律和政治文化中,现在在政治和法律话语中发挥着非常重要的作用。这一概念在许多国家宪法和国际人权公约中占有突出地位。事实上,一些宪法和习惯法宣称,追求尊严是(或应该是)每一个政府的中心组织原则。然而,人们并不总是清楚这个看似核心的概念意味着什么或需要什么。它的受欢迎程度似乎与它的清晰度成反比。在同一问题上,尊严经常被用来支持对立的立场。作者采用了这篇文章所称的尊严实用主义的方法,提出了一个论点,即仔细审查国家宪法和国际人权文件中对尊严的使用以及有关法庭对这些文件的阐述表明,人的尊严的概念经常被用于捍卫人的完整。在这里,完整性被定义为整体性或完备性的条件。这篇文章详细说明了廉正的条件是什么,以及在捍卫廉正时如何援引人的尊严。因此,尊严是一种存在价值。它是关于人格的各个方面——身体的、心理的和社会的。当作为整体的完整性受到威胁时,存在本身也受到威胁。从这个角度来看,侮辱是对人格的抹杀。
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引用次数: 5
Frontmatter
IF 0.2 Q3 LAW Pub Date : 2019-12-01 DOI: 10.1515/icl-2019-frontmatter4
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引用次数: 0
Establishment of a Peace Regime on the Korean Peninsula: Definition, Process, and Cooperation 朝鲜半岛和平机制的建立:定义、进程与合作
IF 0.2 Q3 LAW Pub Date : 2019-12-01 DOI: 10.1515/icl-2019-0012
Jootaek Lee
Abstract Depending on how we define a peace regime, we can determine whether we have reached a peace regime on the Korean peninsula, or what and how we have to pursue to reach a peace regime. A new definition of a regime should not be too broad to admit the current balance of powers based on hegemonies and states’ patterns of behaviors, or too restrictive and formal to codify as a multi-national treaty; a simple peace treaty cannot cover everything a peace regime needs to have and reflect the complicated process of peace building, cooperation and tension-reduction. In this paper, I will attempt to find the most-realistic definition for a peace regime to provide an ultimate peace on the Korean peninsula. Further, I will think about how to reach the newly defined peace regime on the Korean peninsula and the obstacles to overcome to reach this peace regime, including: (1) Denuclearization; and (2) How a peace regime can be transnationally supported and peacefully digested and incorporated into the domestic level processes and norms, especially considering that reaching a regime reflecting national interests is a daunting task. Lastly, I will conclude with recommendations for states surrounding the Korean peninsula.
根据我们如何定义和平机制,我们可以确定我们是否已经达成了朝鲜半岛的和平机制,或者我们必须追求什么以及如何实现和平机制。对一个政权的新定义不应过于宽泛而不能承认当前基于霸权和国家行为模式的权力平衡,也不应过于严格和正式而不能作为多国条约编纂;一项简单的和平条约不可能涵盖和平制度所需要的一切,也不可能反映建设和平、合作和缓和紧张的复杂过程。在本文中,我将试图找到一个最现实的和平制度的定义,以提供朝鲜半岛的最终和平。此外,我还将考虑如何达成新定义的韩半岛和平机制,以及为达成这一和平机制需要克服的障碍,包括:(1)无核化;(2)和平制度如何得到跨国支持,如何和平地消化和纳入国内层面的进程和规范,特别是考虑到达成一个反映国家利益的制度是一项艰巨的任务。最后,我将对朝鲜半岛周边国家提出建议。
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ICL Journal-Vienna Journal on International Constitutional Law
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