Suchergebnisse

The main purpose of this master's work is to comprehensively analyze the principle of the prohibition of forced labor at the universal, regional and national levels; to identify the compliance of the legislation of the Republic of Belarus with the established norms of international law; to find prospects for improving the mechanism for the effective implementation of policies aimed at protecting free labor activity and the implementation of international norms that promote the abolition of the practice of applying the forced labor. The work consists of three main parts: examination of the principle of prohibition against use of forced labor in the framework of the UN Human Rights Committee; analysis of the prohibition of applying of forced labor in the framework of the European Court of Human Rights and review of the national legislation of the Republic of Belarus on the existence of contradictions with international standards at the legislative and law-enforcement level. Thus, the first part of the work is aimed at analyzing the phenomenon of forced labor at a universal level. In particular, was analyzed the practice of the UN Human Rights Committee in this area. In the second part, the problem of forced labor was considered at the regional level. In particular, was studied the case law of the European Court of Human Rights. The third part was devoted to the legal analysis of the prohibition on the use of forced labor at the national level, namely, the analysis of the national legislation of the Republic of Belarus regarding the application of international law and the implementation of the provisions relating to the prohibition of forced or compulsory labor. So, the analysis of the practice of international bodies and its comparison with the situation in the Republic of Belarus as a result of a comprehensive study led to conclusions that were reflected in the final part of the work. The conclusions and recommendations summarize the main concepts of the analysis of activities and proposed mechanisms that could contribute to solving the problems associated with forced or compulsory labor and strengthen the fight against applying of enforcement labour activity.

The main purpose of this master's work is to comprehensively analyze the principle of the prohibition of forced labor at the universal, regional and national levels; to identify the compliance of the legislation of the Republic of Belarus with the established norms of international law; to find prospects for improving the mechanism for the effective implementation of policies aimed at protecting free labor activity and the implementation of international norms that promote the abolition of the practice of applying the forced labor. The work consists of three main parts: examination of the principle of prohibition against use of forced labor in the framework of the UN Human Rights Committee; analysis of the prohibition of applying of forced labor in the framework of the European Court of Human Rights and review of the national legislation of the Republic of Belarus on the existence of contradictions with international standards at the legislative and law-enforcement level. Thus, the first part of the work is aimed at analyzing the phenomenon of forced labor at a universal level. In particular, was analyzed the practice of the UN Human Rights Committee in this area. In the second part, the problem of forced labor was considered at the regional level. In particular, was studied the case law of the European Court of Human Rights. The third part was devoted to the legal analysis of the prohibition on the use of forced labor at the national level, namely, the analysis of the national legislation of the Republic of Belarus regarding the application of international law and the implementation of the provisions relating to the prohibition of forced or compulsory labor. So, the analysis of the practice of international bodies and its comparison with the situation in the Republic of Belarus as a result of a comprehensive study led to conclusions that were reflected in the final part of the work. The conclusions and recommendations summarize the main concepts of the analysis of activities and proposed mechanisms that could contribute to solving the problems associated with forced or compulsory labor and strengthen the fight against applying of enforcement labour activity.

Fragmentation of the society and poverty existed in Latin America both before the 15th century when the Europeans colonized this region, as well as in the second half of the 20th century when liberation theology came into existence. Liberation theologians maintained that the Church cannot stay aside of the oppression that envelops the region but should rather condemn it and seek to transform the existing order through social and political means. The theologians perceived a division of the society into different classes and oppression both on the national and internationals levels, while maintaining that Christian love of one's neighbor is incapable of uniting the polarized classes. Liberation theology employed Marxist methodology to explain the present situation. Liberation was reduced to a political and socio-economic level, while interpretations of the Scripture highlighted the political aspect of liberation. Theologians judged society structures to be sinful and sought to liberate people from socio-economic oppression through a social revolution. Modern social teaching of the Catholic Church emerged in 1891 with Pope Leo XIII 's encyclical letter Rerum Novarum – On Capital and Labor. Catholic social teaching is based on ethics, theological anthropology and the conception of human salvation. Viewing human work from an anthropological perspective, the dignity of human work and his participation in the work of the Creator is emphasized. An important principle of Catholic social thought is solidarity; it indicates people's duty to help those in need both on the national and international level. The Church also stresses the principle of subsidiarity, according to which nothing should be done by more complex organizations which can be done by the people, communities or associations. The Catholic Church maintains that socialism is opposed to justice, whereby no one can be at the same time a good Catholic and a true socialist. It suggests improving the capitalist order not politically but rather in the light of the Gospel, whereby human society can heal by a return to Christian life and institutions. In 1984 and 1986 Congregation for the Doctrine of the Faith, which oversees the doctrine of the Catholic Church, condemned the liberation theology for employing Marxist methodology, since the latter is inseparable from atheist ideology. The liberation theology's view of ongoing class struggle is incompatible with the Christian idea of unity. The Church maintained that the notion of liberation used by the liberation theologians was erroneously reduced to political and socio-economic aspects, without taking into account the most important form of slavery – slavery to sin. Also corrupting was the liberation theologians' interpretation of the Scripture which highlighted the political rather than religious aspect of liberation. Although the liberation theologians claimed they could produce new structures of the society through a social revolution, the Church views evil of the structures as a consequence of man's actions, so evil will remain until people's hearts are transformed by the grace of Jesus Christ.

Fragmentation of the society and poverty existed in Latin America both before the 15th century when the Europeans colonized this region, as well as in the second half of the 20th century when liberation theology came into existence. Liberation theologians maintained that the Church cannot stay aside of the oppression that envelops the region but should rather condemn it and seek to transform the existing order through social and political means. The theologians perceived a division of the society into different classes and oppression both on the national and internationals levels, while maintaining that Christian love of one's neighbor is incapable of uniting the polarized classes. Liberation theology employed Marxist methodology to explain the present situation. Liberation was reduced to a political and socio-economic level, while interpretations of the Scripture highlighted the political aspect of liberation. Theologians judged society structures to be sinful and sought to liberate people from socio-economic oppression through a social revolution. Modern social teaching of the Catholic Church emerged in 1891 with Pope Leo XIII 's encyclical letter Rerum Novarum – On Capital and Labor. Catholic social teaching is based on ethics, theological anthropology and the conception of human salvation. Viewing human work from an anthropological perspective, the dignity of human work and his participation in the work of the Creator is emphasized. An important principle of Catholic social thought is solidarity; it indicates people's duty to help those in need both on the national and international level. The Church also stresses the principle of subsidiarity, according to which nothing should be done by more complex organizations which can be done by the people, communities or associations. The Catholic Church maintains that socialism is opposed to justice, whereby no one can be at the same time a good Catholic and a true socialist. It suggests improving the capitalist order not politically but rather in the light of the Gospel, whereby human society can heal by a return to Christian life and institutions. In 1984 and 1986 Congregation for the Doctrine of the Faith, which oversees the doctrine of the Catholic Church, condemned the liberation theology for employing Marxist methodology, since the latter is inseparable from atheist ideology. The liberation theology's view of ongoing class struggle is incompatible with the Christian idea of unity. The Church maintained that the notion of liberation used by the liberation theologians was erroneously reduced to political and socio-economic aspects, without taking into account the most important form of slavery – slavery to sin. Also corrupting was the liberation theologians' interpretation of the Scripture which highlighted the political rather than religious aspect of liberation. Although the liberation theologians claimed they could produce new structures of the society through a social revolution, the Church views evil of the structures as a consequence of man's actions, so evil will remain until people's hearts are transformed by the grace of Jesus Christ.

Not only in the past times, but even nowadays people treat God in the Old Testament as cruel and strict, just and demanding Lord, perfect omnipotent Absolute who is never kind and merciful. The latter attributes are ascribed to Jesus Christ. So, there is an impression that G od the Father and G od the Son are two different "gods" with totally different attributes and features. The mercy of G od is one of the essential truths in Judaism and Christianity coming from the divine Revelation. Divine mercy is not only a feeling or an abstraction but a concrete G od's feature revealing itself in the course of all the salvation history, starting with the creation and fulfilling itself in the resurrection of Jesus Christ as the act of salvation of mankind. The entire Bible is full of events witnessing G od's sensitivity, kindness, patience, understanding and mercy. According to some authors, even G od's name "El" is closely connected with mercy. In the Old T estament there is no expression of "merciful love", but G od's mercy is expressed in terms describing G od's patience, kindness and forgiveness. T erms most often used to describe God's mercy are: hesed, emet, rehamim. God's mercy in the Old T estament can be described according to the following levels: • Mercy to a concrete person: Cain, Lotus, David, Jonah etc. • Legislation as the form of G od's mercy • Mercy to the chosen nation showed by two major events: exodus from Egypt, when G od showed mercy answering the sufferings of the chosen nation and led it from slavery to the promised land; and in the book of Prophet Isaiah, where G od showed mercy to his people in the Babylonian exile. • Mercy to different nations and believers. It is showed in G od's behaviour with the people of N ineveh, the pagan capital, where He sends the prophet Jonah to urge the people of Nineveh to repent. [.]

Not only in the past times, but even nowadays people treat God in the Old Testament as cruel and strict, just and demanding Lord, perfect omnipotent Absolute who is never kind and merciful. The latter attributes are ascribed to Jesus Christ. So, there is an impression that G od the Father and G od the Son are two different "gods" with totally different attributes and features. The mercy of G od is one of the essential truths in Judaism and Christianity coming from the divine Revelation. Divine mercy is not only a feeling or an abstraction but a concrete G od's feature revealing itself in the course of all the salvation history, starting with the creation and fulfilling itself in the resurrection of Jesus Christ as the act of salvation of mankind. The entire Bible is full of events witnessing G od's sensitivity, kindness, patience, understanding and mercy. According to some authors, even G od's name "El" is closely connected with mercy. In the Old T estament there is no expression of "merciful love", but G od's mercy is expressed in terms describing G od's patience, kindness and forgiveness. T erms most often used to describe God's mercy are: hesed, emet, rehamim. God's mercy in the Old T estament can be described according to the following levels: • Mercy to a concrete person: Cain, Lotus, David, Jonah etc. • Legislation as the form of G od's mercy • Mercy to the chosen nation showed by two major events: exodus from Egypt, when G od showed mercy answering the sufferings of the chosen nation and led it from slavery to the promised land; and in the book of Prophet Isaiah, where G od showed mercy to his people in the Babylonian exile. • Mercy to different nations and believers. It is showed in G od's behaviour with the people of N ineveh, the pagan capital, where He sends the prophet Jonah to urge the people of Nineveh to repent. [.]

Not only in the past times, but even nowadays people treat God in the Old Testament as cruel and strict, just and demanding Lord, perfect omnipotent Absolute who is never kind and merciful. The latter attributes are ascribed to Jesus Christ. So, there is an impression that G od the Father and G od the Son are two different "gods" with totally different attributes and features. The mercy of G od is one of the essential truths in Judaism and Christianity coming from the divine Revelation. Divine mercy is not only a feeling or an abstraction but a concrete G od's feature revealing itself in the course of all the salvation history, starting with the creation and fulfilling itself in the resurrection of Jesus Christ as the act of salvation of mankind. The entire Bible is full of events witnessing G od's sensitivity, kindness, patience, understanding and mercy. According to some authors, even G od's name "El" is closely connected with mercy. In the Old T estament there is no expression of "merciful love", but G od's mercy is expressed in terms describing G od's patience, kindness and forgiveness. T erms most often used to describe God's mercy are: hesed, emet, rehamim. God's mercy in the Old T estament can be described according to the following levels: • Mercy to a concrete person: Cain, Lotus, David, Jonah etc. • Legislation as the form of G od's mercy • Mercy to the chosen nation showed by two major events: exodus from Egypt, when G od showed mercy answering the sufferings of the chosen nation and led it from slavery to the promised land; and in the book of Prophet Isaiah, where G od showed mercy to his people in the Babylonian exile. • Mercy to different nations and believers. It is showed in G od's behaviour with the people of N ineveh, the pagan capital, where He sends the prophet Jonah to urge the people of Nineveh to repent. [.]