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This paper combines archaeology and written sources to examine the ways in which marble was used in the churches of the southern Levant in Late Antiquity. In particular, by analyzing the displays of these offerings within the church, and the types of texts engraved on them, it focuses on how, and to what extent, marble donations reflected social position, patronage, and identity. Most of the objects considered here bear inscriptions expressing devotion to saints, martyrs, and prophets, as well as a few quotations from Scripture, but overall, most reflect prayers and invocations by community members. The study therefore attempts to identify the genre of these texts and the objects they adorn to establish the relationship between donation and donor and to provide an analysis of the distribution of these objects within the church proper in the broader regional context of the Late Antique Levant.

Gamete donation is governed by ethical rules under the aegis of the French Bioethics Act since 1994. This legislation has been recently amended to bring it into line with social expectations. This reform has implications on the potential donors profils and motivations. Welcoming donors under these new conditions is an opportunity to offer them a place and time to reflect on their act of giving and the meaning of it. [ABSTRACT FROM AUTHOR]

This ethnographic paper deals with the phenomenon of transmission of family jewelry and its effects, as a production of ancestry. It is the result of a broader research in which I show that a family jewel is not a ordinary jewel; it is a jewel « in the family », as it is constituted in connection with affective groups. Its transfers tend to transit vertically, propagate narratives and signal guardianship: it must be preserved, cared for, exhibited, recounted, and passed on. Moreover, family jewelry is a sacred and inalienable asset, entrusted to the person who cannot dispose of it freely. Because of its economic value, it is subject to the selling taboo, a device implemented to keep it in the family line.

This article discusses the problem of gift from the perspective of philosophical personalism. Since there are different doctrines of gift, it first provides an overview of anthropological, sociological, philosophical, ethical, and religious approaches to the nature of gift. Then, it delineates the essential notes of the gift and its structure, and relates the gift to duties of justice. Finally, it shows that the gift constitutes an anthropological transcendental that helps us to better understand man and his supernatural dimension.

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This article compares two versions of the informal and controversial cult of the image of Death in Latin America, Santa Muerte in Mexico and San la Muerte in Argentina. From the crossed portraits of two key figures of the ritualisation and the spreading of these cults, it sheds light on the essential role that iconographic objects have, their manufacture as foundations of legitimacy of the two ritual specialists. Ethnography also reveals the improvised character of their practice and the ability of the two manufacturers to give and take care of the community of the faithful and their Saint. Their legitimacy appears socially multi-located between popular followers, from marginal backgrounds, and representatives of the media and the artistic and heritage milieu. The article analyses the influence and prestige of these « artisans » of the cult and proposes to shad light on the logic of adherence and spreading of these devotions through the biographical and sociological profile of its leading figures.

The Austrian Civil Code (ABGB), which was in force in the districts of the courts based in Lvov and Krakow in the Interwar period, stipulated the principle of freedom of testing by the testator. That freedom, however, could harm the inheritance rights of the persons who were the nearest to the testator. The institution protecting the rights of these persons was the legitimate share which they were entitled to as heirs-at-law. The basis to assess the height of the legitim was the size of inheritance. However, while estimating the legitimate share, donations which the heirs-at-law (persons entitled to the legitim), heirs and legatees had received from testators were taken into consideration as well. The ABGB provided that in the case where the legitim which the heirs-at-law were entitled to was depleted (not at full height) they could demand completion of it. Questions concerning which donations were taken into account and which were not while estimating the height of the legitim due to different practices in this respect were the subject of many courts’ adjudgments. The jurisprudence in this sphere was not uniform. It stipulated compensation of the depleted legitimate share both in kind (in the form of proportional part of the donation) and as a financial benefit, with time evolving towards the latter to a greater and greater extent.

In Levinas' unpublished lectures at the Collège philosophique, there is an analysis of the western conception of language because of a luminal paradigm of logical-conceptual relationship with being: a silent world that reveals itself in light. Phenomenology would not have been able to move away from traditional metaphysics, which encloses and dominates the being that is given in the light through reason, reducing it to the uniformity. Levinas finds in the sonority of sound a key to philosophical interpretation with the potential to design an alternative form of relationship with existence where otherness is expressed itself. Therefore, it is proposed the paradigm of sonority, as a refulgence, of the alternative being to that of light.

If in the light of the old civil code, the maintenance contract was an unnamed one, its operation being based on the general rules applicable to contracts, the regulation in the New Civil Code, under article 2.254-2.263, of the contract in question, with specifying that, in this matter, some life annuity rules are applicable. But not only the annuity has similarities with the maintenance contract, but also the sale or donation. We consider that a correct approach to the maintenance contract must consider this delimitation compared to other contracts with similar characteristics. Thus, starting from the legal definition of this type of contract: “Through the maintenance contract a party undertakes to perform for the benefit of the other party, or of a certain third party the services necessary for maintenance and care for a certain duration. If the contract did not provide for the duration of the maintenance or provided only its lifetime, then the maintenance is due for the entire life of the maintenance creditor. “- we will continue with the presentation of its specific features in relation to the other contracts mentioned as object of analysis.

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The purpose of this publication is to introduce a new source into scientific circulation and analyze the testament of Moldavian Princess Maria (Lupu) Radziwill from 1659, which has been of interest to researchers since the 19th century (АВАК 1883, 585-592), but has not yet been published in full. Based on the method of interdisciplinary approach, we tried to consider this document not only from the point of view of the uniqueness of the archival source, but, to a greater extent, from the point of view of its historical and legal content. The publication of the testament is of special significance and uniqueness, since, firstly, the study of the original will allow us to reveal the reliable facts of the events of those times. Secondly, this source allows us to shed some light on some issues related to the personal life of Maria (Lupu) Radziwill, her family members (in Poland and Moldova) and heirs. Thirdly, the content of Maria’s testament at last will put an end to numerous discussions and assumptions regarding her dowry and its fate. A free interpretation of the testament of Maria (Lupu) Radziwill led to numerous falsifications and mystifications of the size of her property. The content of this unique document indicates that Maria Radziwill was an extraordinary woman. She was not only perfectly educated for her time (she spoke several languages), but, as the testament shows, she was a woman with a strong character, independent, determined, responsible and highly moral. Being a ktetorissa and patroness of Orthodox monasteries and churches in the Polish-LithuanianCommonwealth, she distributed most of her wealth to their maintenance. But in addition, as evidenced by the testament, she donated a certain part of her property to support not only Orthodox schools, but also Protestant schools – in the form of scholarships for low-income students, and this fact characterizes her education and intelligence. In her testament, Maria (Lupu) Radziwill writes with warmth and love about her relatives from Moldavia (father, sister, and stepbrother), relatives of her husband (sister and nieces), her stepdaughter Anna Maria Radziwill.

Based on an ethnographic survey carried out with volunteers from the Seine-Saint-Denis Restaurants du Cœur, this article questions how the reinforcement of health requirements related to food could, paradoxically, make it more difficult to access them and thus lead to strengthening or creating food insecurity. It suggests returning to the concept of donation in order to highlight the inadequacy of the use of this term – as a qualifier of the exchanges made – in the current food aid system. The description of the weight that health standards carry, in force in the distribution centres studied, show how the laws of supply and demand, in particular through the law against food waste, are increasingly interfering in the organisation of food aid. The effect noticed, beyond technical management, is the undermining of fundamental rights, including the right to food. This assessment calls for a reflection on the political impact of such a form of redistribution when urgency is considered in the long term.

In our study, we will analyze a special issue of Civil Law, a problem of whom application may generate controversies as a result of how it is solved by current legal provisions. This is the special free estate of the living spouse, established by the art. 1090 Civil Code. Thus, the legislator forbids the donations whereby the forced estate of the forced heirs (Article 1086-1088 of the Civil Code) is breached, and limits the right of disposal of the patrimony holder, as a rule, to the ordinary free estate. Instead, when the living spouse is gratified at the expense of the deceased's descendants who are "not common", that is, they are not the survivors of the deceased and of the living spouse, the legislator sets a special limit of the right to dispose, established by the art. 1090 Civil Code. In the elaboration of the study we will interpret logically and systematically the provisions of the Civil Code that have an impact on the subject to analysis, trying to provide solutions to different factual situations that would be subject to the provisions in question.

Everything is phenomenon, everything is gift, or everything is given. This presupposition of phenomenology, which makes giveness (Gegebenheit) the starting point for phenomenality, is not altogether self-evident. It is not sufficient to look merely at the reverse of the gift (phenomenology of the night), but it is a matter of questioning the impossibility of even giving (the night of phenomenology). Questioning the strategies of the contemporary reappropriations of Kant—radicalization (Heidegger), disproportion (Ricœur), and inversion (Marion)—this text works under a fourth possibility, seldom examined and yet still envisaged by Kant: the “Extra-Phenomenal”, or in other words, the “Chaos”, the “pell-mell”, the “Cinnabar”, or the “melee of sensations”.

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Copyright of Romanian Review of Private Law / Revista Română de Drept Privat is the property of Universul Juridic Publishing House and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The law generally provided stipulated the revocation of the donation, and made an exception under section 211 of the Family Code, allowing parents to revoke the donation for their child under certain conditions. Since the texts of family law are ascribed to the noble Shari'a, the research seeks to reveal the material sources of this question and to determine the standard followed for taking them, especially since the revocation provisions in the donation are detailed and complete for various cases in Islamic fikhs. legislation, unlike family law, which was limited to the development of two sections dealing with revocation.

The article brings new information from the field of the irrevocability of the donation as regulated in the Republic of Moldova and the Russian Federation. The conditions under which the donation can be revoked, as they are regulated in the Moldovan legislation, will be analyzed, being similar, even identical to the causes of revocation provided by the Romanian legislator, i.e. those concerning ingratitude and the failure to perform the task. Issues such as: entitled persons to request the revocation of the donation contract, the consequences that occur after the donation has been revoked, what happens to the donation after the application of this sanction, and the obligation of the parties, will also be highlighted.

This article contains the publication of a new public inscription from the village of Akkent north of Çal (ancient Atyochorion). The inscription dates from the Roman Imperial period and its upper half is heavily damaged. The remaining part of the inscription contains information about a local benefactor Pl. Eukopos, son of Philodoxos (?), who donated 150 denarii for the sacrifices of oxen to Zeus Trossou and for the payment of the priests' poll tax, under the condition that the expenses are perpetually defrayed from the interest, while the principal remains intact to the people. The lost part of the inscription contained a list of similar dedications/donations, erected under the supervision of the members of local gerousia.

The repeated failure of policies fighting against talibé children’s begging implemented by the Senegalese government leads one to wonder why there is no improvement to the situation despite all the effort devoted to the issue by the government with the support of the civil society and international agencies. This work attempts to answer the question by putting forward a hypothesis that provides key elements to understanding the issue. In fact, a study conducted in a specific suburb of Dakar shows that Talibé’s begging fulfills a real social function, allowing donors to carry out the duty of charity, a duty particularly important since urban life leaves little time for Muslim rites. This conclusion constitutes a major contribution to the ongoing debate on the talibé issue that remains chiefly informed by a theory of legal interpretation aiming to protect children which provides an analysis that only takes into account actors such as parents/Koran teachers/children, leaving out the charity “market” context.

The donation, removal and transplantation of corneas enable patients to improve or regain their sight. This treatment is possible thanks to deceased people who, during their lifetime, consent to or do not object to the donation. The operation is carried out according to a regulated medical-surgical process, initiated and organized by a specially-trained hospital coordinator., (Copyright © 2023. Published by Elsevier Masson SAS.)

Copyright of Ethnologie Française is the property of Presses Universitaires de France and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Given that the political exclusions that exist in Africa keep African societies impotent in the face of the great Western state firms, this initiative intends to see the construction of an African power-state with a political leadership based on a "donation ethic", which founds a solid togetherness and a "unity of destiny for Africans," beyond political exclusions. [ABSTRACT FROM AUTHOR]

During the 1980s the HIV/AIDS epidemic outbreak occurred. Due to the high prevalence of the disease on men who had sex with men (MSM) a lifetime ban on blood donations on men who had sex with men (MSM) was implemented. In the recent years, organizations like the European Union (EU) and the World Health Organization (WHO) have established new guidelines introducing the term of "risky sexual behavior" without any reference to the sex orientation of the potential donor, however many countries are hesitant to review the ban on men who had sex with men (MSM). Given the lack of screening methods for HIV back in the '80s the ban on men who had sex with men seemed like the only choice in order to limit the disease. However, nowadays the screening methods have advanced and the possibility of a transfusion related HIV infection is extremely low. Many countries, considering the new data available, have reformed their policies and moved from the lifetime ban to 5-year and 1-year deferrals but only a fraction of countries have adopted the guidelines for the "risky sexual behavior" assessment.The ban that forbid men who have sex with men from donating blood was implemented more than 30 years ago. During the '80s, the epidemiology was different and it seems not only hypocritical but also naïve to rely on guidelines that are far outdated and old-fashioned. The medical community has a duty to secure safe blood for every person who might need it, let us not waste safe potential donors and stigmatize them by focusing on outdated policies.

Copyright of Studia Universitatis Babes-Bolyai, Iurisprudentia is the property of Babes-Bolyai University, Cluj-Napoca, Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studii şi Cercetări de Onomastică şi Lexicologie is the property of University of Craiova, Faculty of Letters and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper describes the main trends and forms of private noble charity in education in the Danube region in the XIX - early XX century. It is noted that, in spite of the leading position of NGOs in the field of charity, the activities of individuals played an important role in supporting training and education of young people. The development of private charity was due to the inability of the state to provide a worthy charity to socially disadvantaged, particularly in the acquisition of education. In this article, based on an analysis of archival documents dealing with specific examples of using the nobility of parish schools, charters schools, gymnasiums and schools of the region.

Canadian income tax law provides incentives for taxpayers to make charitable donations. Since only those donations to charities qualifying as charitable “gifts” are eligible for donation incentives, the definition of gift bodes significant revenue implications for charities and government alike. The Income Tax Act does not, however, define the term gift. The tests applied by courts and regulators to identify gifts in the absence of a statutory definition are contradictory, unnecessarily restrictive, and inconsistent with the tax policy behind donation incentives. The recent attempt to improve the law through the proposed “split-receipting” rules has achieved little in the way of meaningful reform. The ideal solution is to adopt a statutory definition of “charitable donation” that will both broaden and clarify the range of eligible donations. / La loi canadienne de l’impôt sur le revenu prévoit des incitatifs visant à encourager les contribuables à faire des dons. Étant donné que seuls les dons faits aux oeuvres de bienfaisance qui se qualifient en tant que « dons » de bienfaisance peuvent donner droit à ces incitatifs, la définition du terme « don » est porteuse d’importantes répercussions fiscales, tant pour les organisations caritatives que pour le gouvernement. Toutefois, la Loi de l’impôt sur le revenu ne définit pas le terme « don ». Les critères appliqués par les cours et les autorités de réglementation pour identifier ce qui constitue un don, en l’absence d’une définition établie par la loi, sont contradictoires, inutilement restrictives et incohérentes avec la politique fiscale concernant les incitatifs accordés au titre des dons de bienfaisance. La récente tentative d’améliorer la loi avec les règles proposées sur le fractionnement des reçus n’a eu que peu de résultats pour mener à une réforme significative. La solution idéale est d’adopter une définition législative du terme « don » qui permettrait d’élargir et de clarifier la portée des dons admissibles.

En amont des représentations collectives et des formes instituées de la vie sociale, cet article se propose d’étudier l’articulation de l’intersubjectivité et de l’incarnation dans la constitution du soi et de l’autre comme une genèse phénoménologique de la reconnaissance à travers la lecture ricoeurienne de la cinquième des Méditations cartésiennes publiée dans À l’école de la phénoménologie. Lors de la donation du sens ego dans l’intersubjectivité, la constitution de la reconnaissance sur le plan de la perception se fait grâce aux distinctions entre corps (Körper) et chair (Leib) d’une part, et, d’autre part entre chair (Leib) et corps propre (Leibkörper). L’analyse des textes sur "Le sentiment,” repris dans À l’école de la phénoménologie, et sur "La fragilité affective" dans L’homme faillible, propose une phénoménologie de la reconnaissance sur le plan de l’affection. Le désir est révélé par le "sentiment ontologique" comme la racine affective de l’intersubjectivité dont les modalités sont objectivées par les dimensions économique, politique et culturelle de l’espace social correspondantes aux requêtes affectives différenciées de la reconnaissance sociale telles que l’avoir, le pouvoir et le valoir.

Scientific developments, positive changes in attitude of the man and the new legal framework allow the donation of organs, tissues and cells of human origin. In this context it is necessary to clarifywhether the donation covered by the special law is, legally, one and the same as that covered by the Romanian Civil Code in force and qualified the successor’s right to accept or reject late withdrawals for transplantation. The right to life and physical integrity is personal patrimony; it is a subjective civil right that has no economic content and it cannot be measured in money. Consequently, the content of these rights can not be expressed in money, the property does not belong to their owner. Given the above view, "the right of disposal" to donation of organs, tissues and cells of human origin is an attribute of ownership, right to life and physical integrity, as a personal right that is an intimate attribute patrimonial related to the person’s right to dispose of his body as it wishes, within the law. Addressing these issues it is necessary to clarify the legal consequences of donating organs, tissues and cells of human origin, considering that medical activities are becoming more numerous.

Whatever the degree of human orientation today towards the self and material, but it is not without the existence of people inclined to do good deeds, especially if a Muslim is a believer that the blessed consequence of the abode of the Hereafter, So Allah makes them Almighty God for those who do not want to rise in the earth or corruption, therefore the human finds that the present life is a house of the courtyard and that the Hereafter is a house of survival, and he has to ready himself for the abode of the Hereafter, and that the best way to increase piety, and those who fear God is following his words: ((By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well)

Résumé L’éthique est un des piliers nécessaires à la résolution des tensions qui naissent lorsque les valeurs se confrontent. Cet outil doit être au service des grands débats de la médecine, notamment de la médecine transfusionnelle ; elle ne doit pas être prise en otage des valeurs que certains imposent à ceux qui ne partagent pas leurs opinions. Tout au long de la chaîne transfusionnelle, un ensemble de valeurs se disputent, se croisent et s’affrontent. Les mots utilisés avec précision, les définitions claires et le courage de les mettre à nus, de porter un regard ouvert sur le monde avec bienveillance, c’est cet ensemble d’éléments essentiels qui caractérisaient la pensée et l’esprit d’ouverture qui animaient Jean-Jacques Lefrère lorsqu’il ouvrait les portes de l’éthique. Ethics is on the cross road of off values that are present along the ways of transfusion medicine. This is an important tool to afford opinions as well as debates that always emerge when discussing transfusion medicine. The wording is particularly important; this was one among several others that characterized the soul of Jean-Jacques Lefrère when he opened the doors of the ethical issues of transfusion medicine. [ABSTRACT FROM AUTHOR]

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