Suchergebnisse

The Church-State relationships in EU Member States are in a process of a radical transformation. This is the result of a rapid political integration and also of the major transformations of the modernity. Religion is still part of the European public space even if, according to modernity premises, it should be only a private matter. According to Max Weber and other authors, secularization diminishes the role of the religion in society. However, these theories are being contested in recent years, due to the interpretation of statistical data and to the emergence of fundamentalist religious movements spreading around the world. Consequently, secularization is a tendency and not an "iron law". As regards the current role of the religion, Silvio Ferrari developed the theory according to which there is a common European model. This model does not exist yet, but certainly we live in an era defined by the continuous searching of such a model. There is no European identity without common values. Some of these values, like toleration, do have a profound religious foundation. European integration is based on the action of different actors, including interest groups located in Brussels. The Churches and the religious organizations are also part of this category of actors and they try to be part of a process by which a common space for consultation will emerge.

Religious issues permeate the whole Rawlsian work. The problem is to know how people with different religious understandings can come to overlapping consensus. The solution to the problem of how political legitimacy can be achieved, despite religious conflict, and how, between citizens of different faiths, political justification can be pursued without reference to religious conviction is related to the idea of ​​public reason.

New forms of manifestations of religious intentions in socio-political space have constituted themselves as markers of transformation in the contemporary socio-political coordinates. Revision of the dominant traditional linear approaches placed the focus of ideological and political discussions about the correspondence of stable and variable, traditional and modern in a religious prism. Emerging new configurations in the public and private spheres mark transformation of the traditional relations between religion, society and the state corresponding to the logic of the project of modernity and the paradigm of secularization and require new interpretation optics. The contours of the new designs are evident in the contexts of new challenges and threats related to global political risks of religious terrorism, loss of monopoly on the description of reality, including moral connotations in the understanding of progress of the principle of secularism, with the increased importance of religious and confessional identity, civilizational, local and personal-individual levels, forming the hierarchy of values that determines horizons of public and personal goal setting. The penetration of religious meanings in the political and social reality of various areas, their incorporation into ideological discourses of identity build a wide variety of interpretations in the extreme poles of which is religious outline of internal and external threats to social stability and understanding of religion as a resource of optimization of the political system. Institutional, axiological and ontological projection refracts the religious factor in Russian society in polyvalent and nonlinear ways, reflecting the multidirectional vectors of ongoing transformation. On the basis of sociological data of The Institute of Sociology, RAS, the given article analyzes a number of subjects, reflecting qualitatively new social relationships. The emphasis is on multi-scale conflicts, correlation between the secular and the religious in the coordinates of importance of the democracy attributes and social significance of religion, institutional and value aspects as well as the dominant ideas in the Russian society about the role of Church, religion and religious faith in human life and society. Growing importance of religious factors and religious identities in contemporary conditions, the incorporation of religious meanings in different spheres of society intersect with ' the needs of ensuring the unity of values and stabilization of the social system, as well as close attention to Russian civilization experience. Despite increased sensitivity of contemporary debates on the tragectory of political practices in Russia, the religious factor could be a factor of social cohesion, determining the search of new forms of relations between the state and religious organizations based on the challenges and needs of society and identifying the need for improving mechanisms and practices of state-confessional relations.

Since it is imposed to thinking, deconstruction can be seen as a law, the Law itself. Deconstruction of law is to put it in the context of writing, to notice its submission to the différance, to the play in the language. The law of deconstruction acts in the deconstruction of law, revealing paradoxes and fragilities of juridical order, as well as concepts of natural law and human rights. Finally, deconstruction of law brings with it justice as undecidability, such as the obligation to make fair decisions, even when it is not possible to state the presence of justice. Law, writing and deconstruction converge then to justice, understood as the hospitality.

Pierre Manent is viewed as a French thinker that develops in modern times the liberal tradition of political thinking. One of the most important issues of Manent's thinking that was not enough underlined it is the relationship between religion an politics and how this evolved from the beginning of Christianity until the main consequences of modernity. Manent view on religion and politics is the core of this paper analysis. The main contributions of Manent, such as Naissances de la politique moderne. Machiavel, Hobbes, Rousseau (1977), Histoire intellectuelle du lib.ralisme (1987) La cit. de l'homme (1994), Cours familier de philosophie politique (2001), La raison des nations. R.flections sur la d.mocratie en Europe (2006) are analyzed from this perspective. Our conclusion is that in the way Manent deals with the relationship between politics and religion there are some constants that may be found in all his work. These are: the relationship between the Church and the different forms of political organization in Europe (Civitas, Imperium, monarchy); the fact that Christianity is one of the few current relevant concepts for political, due to the failure of totalitarian ideologies; the idea that secularization in Europe is not irreversible; we live in "an age of separations", and Church-State is one of these separations; we witness the religion transformation process and the .tat la.que cannot survive to .tat-nation; the role of Islam in modern societies and his perpetual finding of a political form; the relationship between Judaism, state and nation; the issue of the Christian identity of Europe.

The article is devoted to determining the place of consumer law in the system of Russian law and in the system of Russian legislation. Having formed in Russian civil law initially as a functional institution of civil law protection of consumer rights, it later, together with the norms of branches of public law, forms an intersectoral institute of Russian law, and under the influence of codified civil legislation, especially due to the reform of the Civil Code of the Russian Federation, as well as the improvement of legislation on consumer protection and the practice of its application, occupies the place of a functional sub-branch in the structure of modern civil law. For more than thirty years, consumer law has also been formed as a complex branch of legislation, including normative acts containing norms of various branches of Russian law. Consumer law (consumer protection legislation) is characterized by a number of features (it includes numerous regulations of various hierarchical levels and combines legal regulation contained in codified civil legislation and special acts on consumer protection). This, on the one hand, seems to be a very progressive phenomenon, since the civil law regulation of contractual relations with the participation of consumers is elevated to the level of the Civil Code of the Russian Federation, and, on the other hand, this is done in part two of the Civil Code of the Russian Federation, as well as in certain federal laws, is often inconsistent or insufficiently successful.