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Trabalho enviado em 08 de outubro de 2014. Aceito em 22 de janeiro de 2015. DOI: http://dx.doi.org/10.12957/rqi.2015.15355 Abstract The papers acquaints the readers with problems of ethics and business ethics in context of the financial crisis. The article is to underline a role of ethics in business. An ethical approach is incredibly important in the economy and the business activity. There is no good economy and market without axiology in social order. There is no economy and economic activities without much deeper foundations based on moral universal values such as honesty or transparency or dignity. We should go back to papal teaching and classics of moral philosophy. I believe that we can create the real axiology including such the values. The global financial crisis is rather an axiological crisis than strictly economic because the foundations and real reasons of the financial crisis have strictly moral character. Greed, profit, fraud, misinformation, new morality of homo economicus created the new world of consumers and the structurally and institutionally hermetic world of the markets and the corporations. It is a sad but more realistic view of the corporations and economy. History of slavery is like a circle: free people became stupid consumers; free people working in corporations became its cynical or ordinary slaves, the honest became the dishonest; free people became dishonest businessmen and businesswomen, without heart, mercy and reason. The system we live is rotten (politics, law, business, media, consumerism ideology), requiring changes. We should start with moral education to make ordinary people, the citizens, who create the commonwealth, really more responsible, competent and free in choices. Keywords: morality, ethics, business ethics, axiology, values, financial crisis, slavery, freedom, moral philosophy, law, social order, consumerism, rotten system Resumo No presente artigo há a tentativa de familiarizar o leitor com problemas de ética e ética nos negócios, em um contexto de crise financeira. O artigo procura delinear o papel da ética como fator atuante no mundo dos negócios. Uma abordagem ética é extremamente importante na economia e na atividade empresarial. Não há economia ou atividade econômica louvável se não houver axiologia, um fim social. Não há economia e atividade econômica sem fundamentos muito mais profundos, com base em valores universais morais como honestidade ou transparência ou dignidade. Devemos voltar ao ensino papal e ao estudo da filosofia moral clássica. Eu acredito que nós podemos criar a axiologia real, incluindo esses valores. A crise financeira mundial é também uma crise axiológica e não estritamente econômica, porque os fundamentos e as razões reais da crise financeira tem caráter estritamente moral. A ganância, o lucro, a fraude, a desinformação e a nova moralidade do homo economicus criaram o novo mundo dos consumidores e do mundo estruturalmente e institucionalmente hermético dos mercados e das corporações. É uma visão triste, mas mais realista sobre as corporações e a economia. A história da escravidão é como um ciclo: o homem livre se tornou um consumidor estúpido; o trabalhador livre se tornou um escravo das corporações; o honesto se tornou desonesto; pessoas livres se tornaram desonestos homens e mulheres de negócios, sem coração, misericórdia ou razão. O sistema em que vivemos está podre (política, direito, economia, mídia, ideologia consumista), exigindo mudanças. Deviamos começar melhorando a educação moral, a fim de que o homem comum, o cidadão, aquele que cria a comunidade, torne-se de fato mais responsável, competente e livre em suas escolhas. Palavras-chave: moral, ética, ética nos negócios, axiologia, valores, crise financeira, escravidão, liberdade, filosofia moral, lei, ordem social, o consumismo, o sistema podre. Trabalho enviado em 08 de outubro de 2014. Aceito em 22 de janeiro de 2015.

The paper focuses on indigenous peoples, their rights and customary laws in the North in context of the Sámi people situation in the Nordic countries and Russia. It is to analyse and conceptualise some important issues concerning Sámi customary laws in the light of indigenous rights, constitutional law and legal pluralism as well as to propose new forms of cooperation between universities or scholars in the North in research in this field. First, after proposing new forms of academic cooperation, we flash focus on theory of legal pluralism and on Sámi customary laws. Secondly, we differ the institutional axiology from the real axiology in state legal orders. Thirdly, we analyse rules concerning the Sámi in Finland’s legislation, Sweden’s constitutional acts and Norway’s Constitution. Fourthly, we express some chosen conflicts of laws: Sámi laws versus national laws and interests. Fifthly, using many criteria, we try to evaluate the Nordic countries in the field of recognition of indigenous rights. Sixthly, we show Russia’s laws and Sámi problems (the Ponoi case and violation of the Russian Sámi rights). Seventhly, we consider contemporary problems of Sámi: the right of indigenous peoples to customary law, the right to self-determination as a basis of Sámi claims, and finally, treating Sámi as “people”, “nation”, not “ethnic minority”. I also analyse what was behind the current state of affairs in Scandinavia, proposing a classification of political, ideological, religious and educational, economic, and cultural factors. In the conclusion, I maintain that indigenous rights, including Sámi rights to land and political self-government, should be better recognised in the North. It still remains a paradox, as the problem is not resolved in Scandinavian liberal societies, which are supposed to be sensitive in the field of human rights and protection of cultural diversity. I think that going back to customary laws or legal pluralism is such an inspiration for seeking new forms of political organisation of the Sámi people in Scandinavia (and maybe in Russia).

A legal maxim in Islamic law states that “The right to inviolability (‘isma) is due for humanity (adamiyya)”. The right to inviolability includes inviolability ofthe right to (1) life, (2) property, (3) religion, (4) mind (expression), (5) family andprogeny, as well as (6) honor and dignity. Universalist Muslim jurists share thisview from different schools of Islamic law. In particular, all jurists from the H.anaf¯ischool subscribe to this view. From this perspective being human is sufficient tohave human rights regardless of innate, inherited and gained attributes such as sex,religion, race and nationality. This article explores the thought of Muslim juristswho took humanity as the sufficient ground for human rights and the arguments theyused to justify it by deriving from classical Islamic law books. It will also provide ahistorical survey about how this view was implemented in Islamic history from Indiato the Balkans under Islamic law. Following it will discuss the reforms in Islamic lawduring the late Ottoman period (1839–1918). It will conclude by proposing how thepresent Muslim legal and political discourse can be re-connected to this universalisthuman rights tradition to overcome the challenges for human rights in the Muslimworld today.