This book traces the history of the EU competence, EU policy discourse and EU legislation in the field of criminalisation from Maastricht until the present day. It asks 'Why EU Criminal Law?' looking at what rationales the Treaty, policy document and legislation put forth when deciding whether a certain behaviour should be a criminal offence. To interpret the EU approach to criminalisation, it relies on both modern and post-modern theoretical frameworks on the legitimacy of criminal law, read jointly with the theories on the functions of EU harmonisation of national law. The book demonstrates that while EU constitutional law leans towards an effectiveness-based, enforcement-driven, understanding of criminal law, the EU has in fact in more than one instance adopted symbolic EU criminal law, ie criminal law aimed at highlighting what values are important to the EU, but which is not fit to actually deter individuals from harming such values. The book then questions whether this approach is consistent or in contradiction with the values-based constitutional identity the EU has set for itself.
This book traces the history of the EU competence, EU policy discourse and EU legislation in the field of criminalisation from Maastricht until the present day. It asks 'Why EU Criminal Law?' looking at what rationales the Treaty, policy document and legislation put forth when deciding whether a certain behaviour should be a criminal offence. To interpret the EU approach to criminalisation, it relies on both modern and post-modern theoretical frameworks on the legitimacy of criminal law, read jointly with the theories on the functions of EU harmonisation of national law. The book demonstrates that while EU constitutional law leans towards an effectiveness-based, enforcement-driven, understanding of criminal law, the EU has in fact in more than one instance adopted symbolic EU criminal law, ie criminal law aimed at highlighting what values are important to the EU, but which is not fit to actually deter individuals from harming such values. The book then questions whether this approach is consistent or in contradiction with the values-based constitutional identity the EU has set for itself.
I cimiteri longobardi utilizzati come fonti preziose di informazione sul passato, e in particolare sull’uso simbolico della cultura materiale. Alla luce delle più recenti teorie sull’archeologia funeraria e dell’etnicità, l’autrice indaga nel dettaglio alcuni contesti funerari di ambito longobardo in Ungheria (Hagiko, Szentendte, Tamasi) e nel Friuli (Cividale, Liariis, Romans d’Isonzo), dove i Longobardi migrarono nel 568. I risultati dell’indagine permettono di avanzare interessanti ipotesi sull’evoluzione delle pratiche funerarie e sul loro significato ideologico e sociale.
This exploration of class, feminism, and cultural identity (including issues of race, nation, colonialism, and economic imperialism) focuses on the work of four writers: the Mozambican Mia Couto, the Portuguese José Saramago, the Brazilian Clarice Lispector, and the South African J. M. Coetzee. In the first section, the author discusses the political aspects of Couto's collection of short stories Contos do nascer da terra (Stories of the Birth of the Land) and Saramago's novel O ano da morte de Ricardo Reis (The Year of the Death of Ricardo Reis). The second section explores similar themes in Coetzee's Life and Times of Michael K and Lispector's A hora da estrela (The Hour of the Star). Marques argues that these four writers are political in the sense that they bring to the forefront issues pertaining to the power of literature to represent, misrepresent, and debate matter related to different subaltern subjects: the postcolonial subject, the poor subject (the "poor other"), and the female subject. She also discusses the "ahuman other" in the context of the subjectivity of the natural world, the dead, and the unborn, and shows how these aspects are present in all the different societies addressed and point to the mystical dimension that permeates most societies. With regard to Couto's work, this "ahuman other" is approached mostly through a discussion of the holistic, animist values and epistemologies that inform and guide Mozambican traditional societies, while in further analyses the notion is approached via discussions on phenomenology, elementality, and divinity following the philosophies of Lévinas and Irigaray and mystical consciousness in Zen Buddhism and the psychology of Jung.
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