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The article is devoted to one of the urgent and topical problems of medical law, the problem of determining the legal status of human biological material. The changes taking place today in medicine and genetics open up a number of new opportunities for the study of man, his body and its use. Man has long been seen by science not so much as a "spiritual" value, but as a value as an "object of study" and an "object of experiment". No one denies the material essence of human organs, tissues, their ability to be the subject of a number of civil law transactions (purchase, sale, mines, storage, transportation, etc.). All this requires the legislator to look at human biological material in a new way. The law must respond to all these changes that are taking place in society, in the form of regulation of these benefits, the absence of which we see today. Public relations are developing much faster than the corresponding changes in legislation. The law can help the development of these relations, properly regulating them, and can slow down this process, which is currently happening in Ukrainian law. However, the law cannot stop the process of using human biomaterial, which has long begun. Thus, the purpose of the article is to consider the legal status of human biological material, to determine its place among the existing objects of civil rights. It is proved that the current level of development of medicine, genetics requires a new approach to the study of human biological material, its legal status and place in the system of modern civil law, which determines the relevance of the chosen research topic. Unfortunately, the legislation of Ukraine and most foreign countries does not recognize biomaterial separated from humans as an object of civil rights. However, the author concluded that the subject of a number of transactions, separated from human biomaterial, is no longer an "integral" part of the body, which only confirms the need to consider it as an independent object of civil law, which by its characteristics (material (physical) separation and the ability to act as a commodity in civil circulation) "tends" to the category of things, which is the novelty of this work.

Auseinandersetzung mit dem rechtlichen Status von Ausländern aus ECOWAS-Ländern in Nigeria vor dem Hintergrund des ECOWAS-Protokolls über Bewegungsfreiheit

Max Weber's description of how status groups monopolise goods and opportunities is now widely used by sociological theory to understand the economic and political relationships between groups. However, it is rarely recognised that a problem of collective action must be solved if a status group is to operate in this way, that it is individually irrational for members of the group to support its monopolistic activities even if they profit from them. Once the collective action problem is recognised, it is immediately apparent that Weber's own account of the definitive features of a status group identifies precisely the means by which the problem is solved. Weber on the operation of status groups and Weber on their nature may then be fused into a single coherent and comprehensive account, an account of profound and far-reaching theoretical interest.

The basic aim of the study is to describe the ambiguity of the term legal ethics in the context of different traditions and conceptions. The three most important traditions of legal ethics are: the French, with the categories of virtue and independence, the American, with the ideas of loyalty and professional duties, and the German, with professional roles and obedience. On that base, a theory of critical legal ethics is developed. It claims that the subject of legal ethics consists of three planes - deontological, social and moral. Further it is examined, whether chosen legal-philosophical co

Bangladesh is one of the largest Muslim countries in the world. In spite of political turmoil, frequent natural disasters and widespread corruption it has, in less than four decades after its birth as an independent state, gained visible success in human development - especially the education of women and girls, family planning and health, and microcredit to the poor. As a Muslim country it has strong patriarchal social norms and cultural legacies that are predominantly derived from Hinduism. In general, most of the population is religious and devoted to a life of piety. On the one hand, the lives of women are affected by the prevailing patriarchy, religious practices, social and cultural norms. On the other hand, women are also influenced by the conscious interventions of the government, NGOs and microcredit institutions. In recent decades, the status of women has changed drastically from limited movement inside the four walls of the home to a dominant presence in the labour-market, small businesses, careers in media and private sectors, participation in local as well as national politics, and a greater role in household decisionmaking. The country has a long tradition of Sufi orders which hold reasonably sympathetic outlooks towards women. However, in recent years, Bangladesh has been deeply influenced by Deobandi-cum-Wahhabi Islam with Salafi ideology. This ideology has been propagated through countrywide qaomi madrassahs and Jamaat-e-Islami's devotional activities that are combined with economic, theological, and moral support from Middle Eastern societies. Since the beginning of 1990s, religious militancy, in the name of the Puriterian movement with the slogan "return to the origin", has increased drastically. This has resulted in countrywide terrorist activities, demonstrations against development programmes by the Grameen Bank and other NGOs, misogynous activities including attacks on women and organizers involved with NGOs, and the denial of secular laws resulting in numerous attacks on public premises and holy shrines of Muslim saints. This study thus provides an analytical discussion on the status of rural women in Bangladesh focusing on the legal status, religious practices, and patriarchal social norms in a new era of economic freedom created by microcredit programmes and government policies. It also analyses the conflict and debate about women and development activities between NGOs and the Islamist groups.

The main reason for calling democracy a way of life is that it is based on the human principles of freedom, equality, brotherhood, cooperation, sacrifice and coexistence. Democracy in the true sense is a system of value. Giving every person the full opportunity to develop his personality, as well as every person in the society is just as important as all other people in the society. Democracy is based on such a broad value. If we consider the democratic state in such a broad sense and not just the form of government, it becomes clear that the democratic theory is based on certain basic principles. Considering the basic principles, these include the rights of the individual, equality, freedom, sovereignty of the people, rule of the majority, belief in peace, creation and control of democratic institutions for policy making, etc. The idea of human rights is basically about emancipation and human freedom. Human rights have been considered in Indian society since ancient times. The social message given by Lord Mahavira and the Buddha, "Live and let live", guides the global human rights ideology. That is why the concept of human rights has been clearly enshrined in the Indian Constitution considering the fundamental rights of the common man. Even though India has been independent for more than seventy years, there are huge disparities at the socio-political and economic levels. Today, public policy and decision-making is dominated by the capitalist class, the landlords, the upper bureaucrats, the upper castes and mainly men. This ruling class has an influence on the political and social system. this class, which controls the affairs of the state, is at the center of the whole social system. Therefore, there is a huge number of marginalized groups in the country who are deprived of power, supremacy, justice, decision making and social, economic and political system, Agricultural laborers and the poor. Such groups are weakened socially, economically, educationally due to lack of education and employment opportunities. ...

Background: Among the achievements of modern fertility technologies available to contemporary humans, we could mention the freezing technique to fertility preservation, and subsequently, unmarried childbearing. The only way for having children was having sexual intercourse with the opposite gender in the past years; however, with the advent of this technology, even without such a relationship, it is possible to have a child. This process could be termed unmarried childbearing or single-status fertilities. This is one of the resent subjects in medical fertility; however, there is no research in this field, in Iran.Methods: This was an applied and theoretical research in the theology field; thus, no research material was implemented. The main method of this research was the bookcase approach.Results: In countries such as the USA, UK, and Australia, where there are more coherent laws about employing modern fertility techniques, this issue is addressed and specific laws exist in this regard. However, despite widespread use of this technique in Iran, we have no law in this respect except for the Fetal Donation Act of 2003, which only covers the general issues. In other words, the social fertility mandate has remained silent given permission, prohibition, and its conditions and effects on the child lineage in Iran's laws. Freezing gametes is practiced in our country for a wide range. Besides, single-status fertility is occurring worldwide. Accordingly, this seems to be among the problems facing our society, and may also be illegally conducted in some cases, in Iran. In Islamic law, the permissible instances of reproductive rights include births through marriage, not otherwise, as well as births employing reproductive aids in terms of meeting the Islamic law. On the other hand, some individuals believe that this case can be regarded as some kind of inoculation with the involvement of a donor agency, and some jurists have voted to allow it. Therefore, these jurists explicitly accepted the use of donor gamete in the form of marital relations. The legislature of the Islamic Republic of Iran also emphasizes on donation to lawful couples in the law of donation approach. Therefore, using donated gametes for childbearing is excluded in singles. Additionally, Judaism and all branches of Christianity, except for the liberal protestant denomination prohibit unmarried childbearing. While the approach to the issue differs from one country to another, the USA Supreme Court has recognized and protected free relationships, family formation, and decisions on births, as freedom rights. The UK law has subjected the provision of services to single women to the welfare of children resulting from the process. However, in France, the provision of infertility treatment services to single individuals is prohibited. According to Australia law, any single or heterosexual individual without receiving medically-assessed services, i.e., referred to as ''clinically infertile'' cannot use this technology for having children.Conclusion: In some countries, like the USA, bearing a child at a single status is legal; however, in some other regions, like the UK and Australia, it is permitted under special conditions. In some countries, like France, this action is prohibited. There is no law about this matter in Iran. The 167 article of the constitution addresses considering the Islamic verses and narrations on preserving the destination of the generation or acquiring the benefits and disposing of the corruption. In conclusion, the only way to have a child and to realize the principle of reproduction is permitted in the framework of religious marriage; thus, bearing a child at a single status is illegal and prohibited, in Iran.

Mercenaries date to antiquity & have played important roles in conflict. While the regulation of mercenaries has long been discussed, efforts to codify laws pertaining to mercenarism are more contemporary. This paper examines the existing international regime on mercenaries from a critical perspective & offers suggestions for a rearticulation of the legal regime on mercenaries. 1 Table, 27 References. Adapted from the source document.

On April 7, 1939, the Italian news agency, Stefani, announced officially that Italian troops had landed in Albania. Having overcome some resistance, they entered Tirana, the capital, the following day and then rapidly completed the occupation of the country. An attempt at legal justification followed this military action. The Italian press announced that after the landing of troops an Albanian provisional committee, quickly formed, convoked an Assembly composed of delegates from all Albanian provinces. On April 12, 1939, this Assembly, having vested itself with full powers, declared the decadence of the preceding régime and offered the crown of Albania to the king of Italy. The Italian law of April 16, 1939, n. 580, declared that the king of Italy, having accepted the crown of Albania, assumed for himself and for his successors the title of King of Italy and Albania, Emperor of Ethiopia. Then followed a series of measures legally entrusting Italy with full control over Albania.