Suchergebnisse

The text is focused on the analysis of the position of the transitional regimes affiliated to the accession of ten new member states, which is to take place in May 2004, & its impact on the flexibility within the European Union. The text covers the historical development of the phenomenon of transitional measures, overview of the transitional measures negotiated in the current wave of enlargement & specifics of the Czech Republic in the whole process. In the historical perspective, the current transitional periods are to be compared primarily with the transitional regimes in the EU enlargements in the I980s, in particular with the accession of Spain & Portugal. Typical elements of present transitional periods are the application of the transitional periods in the very essential areas of the European integration, such as agriculture, free movement of workers & free movement of capital. Free movement of goods, in contrast, is influenced in a rather limited way. The transitional periods are internally diversified, both into internal temporal blocks followed by review of the suitability of their continuation & their application only in relation to several old member states. Specific transitional regime is the three-year-long period of enhanced regulatory powers of the European Commission in the area of internal market, & Commission's sanction powers against new member states so as to prevent the non-application of acquis in the area of the internal market & judicial cooperation. Those "horizontal" transitional periods will have -- albeit temporarily -- significant impact on the growth of the flexibility in the European Union. References. Adapted from the source document.

Združeno kraljestvo se je junija 2016 odločilo zapustiti Evropsko unijo. Napovedan izstop bo pomembno vplival na položaj prizadetih državljanov, to so državljani držav članic Evropske unije, prebivajoči v Združenem kraljestvu, in državljani Združenega kraljestva, prebivajoči v državah članicah Evropske unije. Zlasti bo brexit vplival na njihovi pravici do prebivanja in dela v drugi državi članici, ki izhajata iz določb PEU in PDEU o državljanstvu Evropske unije in prostem pretoku delavcev. Skladno s 50. členom PEU sta se obe strani po pogajanjih dogovorili o vsebini Dogovora o izstopu, ki želi kar najbolj ohraniti trenutni položaj prizadetih državljanov. Zaradi notranjih trenj v Združenem kraljestvu je uveljavitev dogovora vprašljiva in posledično obstaja velika verjetnost, da bo prišlo do bolj negotovega izstopa brez dogovora. V takem primeru obstaja več možnosti: prizadeti državljani bodo v razmerju do države gostiteljice postali tretji državljani, njihov položaj bodo urejali enostranski ukrepi ali pa bo prihodnja ureditev temeljila na sporazumih. Poleg dileme, ali bo prišlo do izstopa na podlagi dogovora ali brez dogovora, se v povezavi z brexitom pojavljajo številna pravna vprašanja. Med bolj zanimivimi so, kaj se bo zgodilo s pridobljenimi pravicami državljanov, ali lahko države gostiteljice prizadete državljane po izstopu izženejo, ali lahko državljani Združenega kraljestva po brexitu ohranijo državljanstvo EU, in ne nazadnje, ali lahko Združeno kraljestvo enostransko prekliče izjavo o izstopu. ; In June 2016, the United Kingdom decided to leave the European Union. The intended withdrawal will have an important effect on the rights of affected citizens, e. g. European Union Member States' citizens residing in the United Kingdom and the United Kingom's citizens residing in European Union Member States. Brexit will especially affect the rights of residence and work in another Member State, enshrined in provisions of the TEU and the TFEU on the EU citizenship and free movement of workers. As prescribed by the Article 50 of the TEU, following the negotiations both sides agreed on the text of the withdrawal agreement, which aims to maintain the current status of affected citizens to the greatest extent possible. The enforcement of the agreement is put in question by internal conflicts in the United Kingdom and consequently there is a high probability of the far more uncertain withdrawal without a deal. In a no-deal scenario there is a possibility that the affected citizens will become third citizens in relation to their host state or that their situation will be governed by unilateral measures or else that the future arrangement will be based on agreements. Besides the main question of withdrawal with or without a deal, the debate surrounding Brexit puts forward a number of issues. Among the most interesting are: what will happen to acquired rights of citizens ; can host states expel affected citizens after the withdrawal ; can citizens of the United Kingdom keep the European citizenship ; and, last but not least, can the United Kingdom unilaterally revoke the withdrawal notification.

This paper seeks to find out to what extent the process of EU accession has influenced legal regulations concerning the creation & functioning of social & political actors. Through the analysis of various statutes & changes made to them, the paper tries to determine the role the EU plays in amending assembly legislation. The actors under scrutiny include political parties, professional organizations, labor unions, & civil society organizations. The paper concludes that the most influenced field of actors was the area of chambers of professionals which was obliged to conform to requirements for the free movement of people & services in the European Union in order to comply with European law. The Czech Republic was quite leisurely in their harmonization of statutes, with the majority of them passed just before accession to the EU. An interesting part of the problem concerns the question of political party membership, which is still reserved only for Czech citizens. However, European citizenship, with its voting rights to the European Parliament & local magistrates, is arguably going to push slowly for change even in this domain. Adapted from the source document.

This article analyzes the origin & development of the Movement for Autonomous Democracy -- Association for Moravia & Silesia (HSD-SMS) in the early stages of the formation of the Czech political system. The article covers the period of Boleslav Barta's chairmanship. Barta founded & defined HSD-SMS as a non-partisan political movement of all democratic Moravians & Silesians. HSD-SMS achieved surprising success in the first free parliamentary elections held in June 1990 (10% of the total vote for the Czech National Council). However, the following events revealed the inability of HSD-SMS to become a stable part of the Czech political system. The movement had to cope with internal problems & its own unsuccessful parliamentary policy. HSD-SMS did not manage to push through any of their policy goals in the area of territorial & administrative reorganization of the state. The sudden death of the leader Boleslav Barta accelerated the movement's decline. In addition, HSD-SMS lacked the attributes of modern political parties. References. Adapted from the source document.

Erasmus+ je program Evropske Unije (EU) na področju izobraževanja, usposabljanja, mladine in športa, ki omogoča mednarodno učno mobilnost. Tako Evropska komisija kot akademski strokovnjaki velikokrat navajajo Erasmus+ za uspešen primer evropske integracije in kot spodbujevalec evropske identitete. To magistrsko delo s pomočjo interpretativne paradigme poskuša osvetliti presečišče med teorijo evropskih integracij, vrednotenjem programa Erasmus+ in osmišljanjem evropske identitete. Analiza EU dokumentov je pokazala, da termin evropska identiteta izrazito nekonsistentno uporabljen znotraj upravljavskih organov EU. Poleg tega se je pomen evropske identitete, kakor jo je navzven predstavljala Skupnost, od sedemdesetih let prejšnjega stoletja naprej izrazito spreminjal. Prvotni zunanje-politični pomen je zamenjalo vrednotenje evropske identitete v odnosu do nacionalne države. Raziskave na področju vplivov programa Erasmus+ (oziroma mednarodne mobilnosti) na izgradnjo evropske identitete sicer prinašajo zelo različne rezultate, skoraj vse pa pesti problem metodološkega nacionalizma. Učinki programa Erasmus+ so sicer pozitivni, vendar težko ovrednoteni, saj so se od začetkov programa leta 1987 do danes drastično spreminjali. Opazna je neoliberalna logika prostega pretoka delovne sile v smislu spodbujanja mednarodne mobilnosti in posledično izgrajevanja konkurenčnega trga delovne sile na katerem štejejo kompetence posameznika/ posameznice. ; Erasmus+ is the European Union's (the EU) programme in the fields of education, training, youth and sport, which enables international learning mobility. Both the European Commission and academic experts often cite Erasmus+ as a successful example of European integration and as a facilitator of a European identity. This thesis seeks to illuminate the intersection between the theory of European integration, the evaluation of the Erasmus + programme and European identity. This is done with interpretive paradigm. An analysis of the EU' documents has shown that the term European identity is used in a highly inconsistent way within the EU's bodies. In addition, the meaning of European identity, as initially represented by the Community, has changed markedly since the 1970s. The original meaning reflected the foreign policy aspirations of the Community ; later this was replaced with the emphasis of European identity in relation to the nation-state. Research in the field of measuring the impact of the Erasmus+ programme (or international mobility) on the construction of the European identity brings a variety of results. The common problem of such research is the one of methodological nationalism. The effects of the Erasmus+ programme are positive, but difficult to evaluate, as they have changed drastically since the beginning of the programme in 1987. The neoliberal logic behind the free movement of labour is noticeable, especially in the light of boosting international mobility to create a competitive labour market, where one's competencies are all that matters.

The paper tested contagion effects among free floating African currencies and Euro with a control variable like the Euro-pegged CFA Franc. Contagion should be based on deep trade, funding and political relationships which was valid for connections between African countries and such developed countries like the United States or the Eurozone. The theory suggests increased common movements under shock periods which were tested on a daily time series between 2000 and 2015, studying relationships under recession periods in the United States or the Eurozone or under days with extreme fluctuation. The results presented contagions only for the emerging South African currency while the others proved to be relatively independent.

Dogajanje v času komunistične revolucije bistveno vpliva tako na stanje kot tudi na razumevanje sodobne slovenske družbene situacije. V disertaciji avtorica v luči idejnega nasprotja med krščanstvom in komunizmom ter na podlagi konflikta, ki se je obenem razvil v obdobju revolucije, razišče vzroke in podlage za omenjeni vpliv. Avtorica v delu pokaže na temeljno povezanost sodobnega položaja in komunistične revolucije na Slovenskem. Kot pojmovni okvir ter orodje za razumevanje izbere Girardovo mimetično teorijo in teorijo o grešnem kozlu. Girard namreč kulturo opisuje kot mimetični cikel, kjer posameznik posnema drugega (tako se začne že v samem otroštvu, ko otrok posnema starše in s tem postane družbeno bitje). Posnemanje je gonilo vsake družbe. Poleg tega pa posnemanje lahko omogoči tudi uničenje družbe, kulture. Girard vpelje grešnega kozla kot razrešitev konflikta, kjer imata dva subjekta enako željo in se skupaj obrneta proti grešnemu kozlu, ki zanju predstavlja vzrok mimetične krize, in je njegovo žrtvovanje pogoj za ponovno vzpostavitev družbenega reda in socialne varnosti. Ta teo-retični okvir omogoča tudi raziskovanje preteklih družbenih konfliktov, posebej pa tudi njihovih posledic v sodobnosti, vključno z vidiki spravnih procesov ter tranzicijske pra-vičnosti. Zato ga avtorica plodno uporabi pri omenjenem raziskovanju. Kot dve nasprotujoči idejni podlagi avtorica predstavi krščanstvo in komunizem, ki sta že v svojem idejnem temelju diametralno nasprotni, posebej pa ju prikaže preko Girar-dove teorije. Krščanstvo s krističnim pojmovanjem osebne svobode izstopi iz cikličnosti mehanizma grešnega kozla, komunizem pa prav nasprotno temelji na mimetičnosti. Žrt-vena znamenja v Girardovem pojmovanju, ki opravičijo umor grešnega kozla, temeljijo na dejstvih, ki postanejo sprejemljiva za umor, ne glede na (ne)resničnost le-teh. Implementacija Girardove teorije na slovensko situacijo zajema dva ključna vidika. Prvi vidik je žrtvovanje nasprotnikov komunistične revolucije z žrtvenimi znamenji kolabo-racije, nemirov … Omenjeno žrtvovanje omogoči vzpostavitev totalitarnega komunisti-čnega režima v kraljevini Jugoslaviji in s tem tudi na Slovenskem. Komunizem kot tota-litarni režim ne dopušča alternative, človeka uniformira in osami. Obenem vzpostavi totalni nadzor in teror. Krščanstvo po drugi strani človeka opolnomoči z bogopodobnos-tjo in s tem edinstvenostjo, nedotakljivostjo, nezamenljivostjo ter svobodo. Drugi vidik pa zadeva dejstvo, da konflikt iz časa komunistične revolucije še vedno ni razrešen ter je vladavina prava in vzpostavitev demokratične družbe še vedno nedokon-čan projekt. Kljub demokratični državni ureditvi in propadu komunizma kot dolgoroč-nega družbenopolitičnega in ekonomskega sistema avtorica poudari dva izziva sodobne družbe na Slovenskem. Prvi je prisotnost komunistične ideologije v razmišljanju in delovanju posameznikov, drugi izziv pa je nezadostna uveljavitev tranzicijske pravično-sti. Omenjeni vidiki analize temeljijo najprej že v samem idejnem nasprotju in zasnovi tako komunizma kakor tudi krščanstva. Krščanstvo in komunizem sta v svojem temelju različna. Poseben poudarek je na vidikih dojemanja človeka kot svobodnega in razumskega bitja v obeh idejnih okvirih. Komunizem s komunistično revolucijo nastopi proti človeku, proti človekovemu dostojanstvu in proti človekovi svobodi in s tem krščanstvo postavi v obrambno držo. S tem pa tudi Cerkev, ki je kot ene vidnejših institucij komunistična revolucija ni prevzela in obvladovala, postane braniteljica človekovega življenja in človekovih pravic, obenem pa je postavljena nasproti komunistični revoluciji. Krščanstvo in tudi Cerkev se posluži različnih načinov obrambe in upora, ki niso vselej povsem skladni s krščanskim naukom. Metode obrambe so bile: krščanska drža v odnosu do vojne, do sočloveka, do okupatorja in do revolucionarnih sil, fizična obramba, sodelovanje tako z okupacijskimi kakor tudi revolucionarnimi silami, kulturna, medijska in politična udejstvovanja. Kljub temu je revolucionarno nasilje eskaliralo predvsem v zadnjih letih druge svetovne vojne in prvih letih po revoluciji. Situacije, v katere so bili postavljeni posamezniki na Slovenskem, niso bile enoznačne ali enostavne. Ni šlo zgolj za izbiro med revolucionarno ali protirevolucionarno stranjo, temveč so bile okoliščine zaradi okupacijskih sil bolj zapletene. Ljudem je grozilo neodobravanje, preganjanje ali nasilje z vseh strani. Komunistična partija je monopolizirala odpor proti okupacijskim silam. Že zametki kakršnekoli druge neodvisne organizacije upora so bili lahko kaznovani. Nemalo kristjanov je z namenom domoljubnosti ali nezmožnosti izognitve mobilizaciji postalo del osvobodilnega gibanja, ne glede na ideološko podlago gibanja ali organizacije, ki je gibanje organizirala. Cerkev kljub temu ni bila preveč zaželen partner v uporu, o čemer priča tudi Kardeljevo navodilo: "Duhovne v četah vse postreljajte" (Griesser-Pečar 1996, 109). Ne zgolj navodilo, tudi načrtno degradiranje duhovnikov z zaporom, priporom, deportacijami in usmrtitvami so priča odnosu komunistične partije do cerkvenih dostojanstvenikov. Revolucionarno nasilje je pustilo neslutene posledice ne zgolj v tedanjem obdobju, temveč tudi za sedanji čas, pri čemer pri avtoričinem raziskovanju teh posledic pomembno vlogo igrajo tudi osebne zgodbe, odgovornost na osebni ter družbeni ravni in medgeneracijski prenos travm, ki onemogočajo pravo tranzicijo iz totalitarnega v demokratični sistem. Tranzicija in tranzicijska pravičnost je torej mehanizem, ki si prizadeva v polnosti izpeljati tranzicijo na osebni in družbeni ravni ter vzpostaviti zaupanje v državne institucije, delovanje državnih struktur. Situacija na Slovenskem sicer nakazuje na nekatere pozitivne učinke tranzicijske pravičnosti, kot sta denacionalizacija in odprtje arhivov. Še vedno pa umanjka uveljavitev pravičnosti na osebni ravni, pri čemer so pomemben vidik spravni procesi ter prekinitev medgeneracijskega prenosa travm. Podobno kot na osebni ravni umanjka pravičnost v javni sferi, na primer pluralizacija medijskega prostora, urejene gospodarske pobude, dialog med različnimi družbenimi skupinami, vključno z vstopanjem verskih skupnosti v javno razpravo, vzpostavljanjem zaupanja v državne institucije ipd. Pogled na komunistično revolucijo na Slovenskem skozi prizmo Girardovega grešnega kozla ponudi edinstven okvir, ki poveže razumevanje komunistične revolucije in komu-nističnega sistema s sodobnim položajem slovenske družbe. Po eni strani Girardov mehanizem grešnega kozla lahko razumemo kot dopolnjenega v komunistični revoluciji, po drugi strani pa mehanizem stremi k dopolnitvi v smislu celovite uveljavitve tran-zicijske pravičnosti. ; The events during the communist revolution significantly influence the state and understanding of the contemporary Slovenian social situation. In the dissertation, in the light of the ideological contradiction between Christianity and Communism, and on the basis of the conflict that developed during the revolution, the author explores the causes and grounds for this influence. In this work the author shows the fundamental connection between the contemporary situation and the communist revolution in Slovenia. She chooses Girard's mimetic theory and scapegoat as a conceptual framework and tool for understanding. Girard describes culture as a mimetic cycle, where the individual imitates the other (this starts from the very childhood, when the child imitates his parents and thus becomes a social being). Imitation is the driving force of every company. In addition, imitation can also become a destruction of society, culture. Girard therefore implements the scapegoat as a conflict resolution where the two entities share the same desire and together turn against the scapegoat, which causes them a mimetic crisis and its sacrifice is a condition for restoring social order and social security. This general theoretical framework also makes it possible – to explore past social conflicts, and in particular their consequences in the present, including aspects of reconciliation processes and transitional justice. Therefore, the author fruitfully uses it in the mentioned research. The author embraces Christianity and communism as two opposing ideological bases, which are already diametrically opposed in their conceptual bases, and are especially illuminated by Girard's theory. Christianity, with its cristian notion of personal freedom, stands out from the cyclical nature of the scapegoat, but communism is, on the contrary, based on mimeticism. Victims of character in Girard's conception that justify the murder of a scapegoat are based on facts that become acceptable for murder, regardless of the (un) reality of them. The implementation of Girard's theory on the Slovenian situation thus encompasses two key aspects. The first aspect is the sacrifice of the opponents of the communist revolution with the sacrificial signs of collaboration, riots, … This sacrifice makes it possible to establish a totalitarian communist regime in Yugoslavia, and thus in Slovenia. Communism, as a totalitarian regime, does not allow an alternative, it uniforms and isolates man. At the same time, it establishes total control and terror. Christianity, on the other hand, empowers man with uniqueness, inviolability, irreplaceability and freedom. Another aspect concerns the fact that the conflict from the communist revolution has still not been resolved, and that the rule of law and the establishment of a democratic society are still, in the eyes of many Slovenians, an unfinished project. Despite the democratic state system and the collapse of communism as a long-term socio-political and economic system, the author emphasizes two challenges of contemporary society in Slovenia. The first is the presence of communist ideology in the thinking and action of individuals, and the second challenge is the insufficient implementation of transitional justice. The aforementioned aspects of the analysis are based first of all on the very conceptual contradiction and conception of both communism and Christianity. Christianity and communism are fundamentally different. Particular emphasis is placed on aspects of the perception of man as a free and rational being in both conceptual frameworks. Communism, by communist revolution, stands against man, against human dignity and against human freedom, thereby placing Christianity in a defensive posture. In doing so, the Church, which as one of the most prominent institutions has not been taken over and controlled by the Communist Revolution, becomes a defender of human life and human rights, while at the same time it stands against the Communist Revolution. Christianity, as well as the Church, uses various methods of defense and rebellion that are not always completely in line with Christian teaching. The methods of defense were the Christian stance in relation to war, to fellow human beings, to the occupier and to the revolutionary forces, physical defense, cooperation with both occupation and revolutionary forces, cultural, media and political activities. Nevertheless, revolutionary violence escalated, especially in the last years of World War II and the first years after the revolution. The situations in which individuals in Slovenia were placed were not straightforward or straightforward. It was not merely a choice between a revolutionary or a counter-revolutionary party, but the circumstances were more complex rather than straightforward because of the occupying forces. People were threatened with disapproval, persecution or violence from all sides. The Communist Party monopolized resistance to the occupation forces. The rudiments of any other, independent organization of resistance could have been punished. Quite a few Christians, for the sake of patriotism or inability to evade mobilization, became part of the liberation movement, regardless of the ideological basis of the movement or the organization that organized the movement. The church was not, however, a much-desired partner in the resistance, as evidenced by Kardelj's instruction: "Shoot the priests in the troops." (Griesser-Pečar 1996, 109) Not only the instruction, but also the deliberate degradation of priests through imprisonment, detention, deportation and execution, are witnesses to the Communist Party's attitude towards Church dignitaries. Revolutionary violence has left unprecedented consequences not only in that time but also in the present, with the author's exploration of these consequences also playing a significant role in personal stories, personal and social responsibility, and the intergenerational transmission of traumas that they preclude a real transition from a totalitarian to a democratic system. Transition and transitional justice is thus a mechanism that seeks to fully complete the transition on a personal and social level, and to establish trust in state institutions, the functioning of state structures. Although the situation in Slovenia points to some of the positive effects of transitional justice, such as denationalization, the opening of archives, it still lacks the enforcement of justice on a personal level ; for example, with regard to aspects of media pluralization, orderly economic initiatives, dialogue between different social groups, including the entry of religious communities into public debate, building confidence in state institutions, etc. The view of the communist revolution in Slovenia through the prism of Girard the scapegoat offers a unique framework that connects the understanding of the communist revolution and the communist system with the contemporary position of Slovene society. On the one hand, Girard's mechanism of the scapegoat can be understood as supplemented in the communist revolution, and on the other, the mechanism seeks to supplement in the sense of the full implementation of transitional justice.