6,502 research outputs found
The Dynamics of ‘Facts and Rules’ from Legal Logic to the Chorological Morphing of the World — Editorial Introduction
No full textThis special issue grew out of the 23rd Roundtable of Semiotics of Law, held in Rome
in late May 2023. It is conceived as a kind of follow-up to another SI, previously
published in 2023 in the IJSL (36/1 2023), which is titled “Facticty, Normativity, and
Spatial Dynamics”. The guest editors of the 2023 SI, Mario Ricca, Paolo Heritier,
and Stefano Bertea, designed that issue to serve as a theoretical introduction to the
Roundtable and as a way of approaching one of its crucial theoretical topics
Contro la funzionalizzazione della contrattazione collettiva. Riflessioni sul pensiero di Mario Rusciano
No full textL'autore riflette sul pensiero di Mario Rusciano in punto di funzionalizzazione della contrattazione collettiva.The author reflects on the thought of Mario Rusciano in relation to the subject of the functionalisation of collective bargaining
INTERCULTURAL SPACES OF LAW: TRANSLATING INVISIBILITIES
No full textThis book proposes an interdisciplinary methodology for developing an intercultural use of law so as to include cultural differences and their protection within legal discourse; this is based on an analysis of the sensory grammar tacitly included in categorizations. This is achieved by combining the theoretical insights provided by legal theory, anthropology and semiotics with a reading of human rights as translational interfaces among the different cultural spaces in which people live. To support this use of human rights' semantic and normative potential, a specific cultural-geographic view dubbed 'legal chorology' is employed. Its primary purpose is to show the extant continuity between categories and spaces of experience, and more specifically between legal meanings and the spatial dimensions of people's lives. Through the lens of legal chorology and the intercultural, translational use of human rights, the book provides a methodology that shows how to make space and law reciprocally transformative so as to create an inclusive legal grammar that is equidistant from social cultural differences. The analysis includes: a critical view on opportunities for intercultural secularization; the possibility of construing a legal grammar of quotidian life that leads to an inclusive equidistance from differences rather than an unachievable neutrality or an all-encompassing universal legal ontology; an interdisciplinary methodology for legal intercultural translation; a chorological reading of the relationships between human rights protection and lived spaces; and an intercultural and geo-semiotic examination of a series of legal cases and current issues such as indigenous peoples' rights and the international protection of sacred places
United Europe and Euclidean Pluralism. On the Anthropological Paradox of Contemporary EU Legal Experience
No full textThe European Union was born under the sign of ‘unity in diversity’ and
pluralism. Such a design with its rather oxymoronic combination of ends has so far found an
institutional and procedural synthesis. From a cultural point of view, however, Europe is
divided, and efforts towards anthropological translation, at least in as reflected by the law, have
so far been very scant. This diffraction results in a legal pluralism that addresses the national
cultures as if they were parallel entities and, just like in a Euclidean universe, doomed never to
meet. This essay aims at opening a pathway to develop a European legal interculture, as an
outcome of both anthropological-spatial understanding – chorology – and legal experience aligned
with the needs of European citizens and amenable to support the project of a Europe whose
‘unity’ may no longer consist of reciprocal cultural indifference. A Europe that no longer shares a
common space of justice but rather, precisely, shares an interspace of a common justice
Ironic Animals: Bestiaries, Moral Harmonies, and the ‘Ridiculous’ Source of Natural Rights
No full textRicca M. (2023). Why does religion matter for democracy? Some theoretical observations after reading Hunter-Henin’s book ‘Why religious freedom matters for democracy’ – In F. Oliosi (a cura di), Diritto, religione, coscienza: il valore dell’equilibrio. Liber Amicorum per Erminia Camassa (pp. 421 - 440). Modena: Modena.
No full textIn this essay I proffer some theoretical and critical observations on cru- cial issues in the field of Law & Religion research, such as secularism, religious free- dom, the ‘legal matter’ of religion, the ‘religious law/state law’ translation, and so on. In undertaking this task, I was inspired by a recent book that addresses, by its very title, the question ‘why does religious freedom matters for democracy?’. My goal is to elaborate a kind of counterpoint (almost in a musical way) to the que- stion foregrounded by this book through a theoretical analysis of what is the ‘mat- ter’ of religion when considered in comparison to the ‘matter of (secular) law’
Don’t Uncover that Face! Covid-19 Masks and the Niqab: Ironic Transfigurations of the ECtHR’s Intercultural Blindness
No full textLa fabrique coupable des malentendus innocents. Étrangers, diffractions culturelles et stratégies politiques du non savoir
No full textDie schuldige Erzeugung unschuldiger Missverständnisse. Ausländer, kulturelle Verschiebung und politische Strategie des Nichtwissens.
Die interindividuelle Kommunikation beruht darauf, dass die Sprecher bestimmte Kenntnisse über ihr gemeinsames Umfeld als teilweise bekannt voraussetzen. Jeder weiß ebenfalls, dass weder er noch der andere alles für den Austausch Erforderliche weiß. Aber Missverständnisse werden toleriert und durch das unausgesprochene Postulat überwunden, dass man weiß, dass der andere weiß, dass man nicht alles weiß. Die Situation des Fremden ist von diesem Gesichtspunkt aus eine besondere, denn er ist die Verkörperung der kulturellen Inkompetenz. Er hat nicht das gleiche Wissensniveau wie die Einheimischen, und diese müssen sich nicht damit auseinandersetzen, was der Ausländer weiß oder nicht weiß. Die Möglichkeit, den anderen zu ignorieren, ist ein starkes Machtmittel, das von Autoren wie Kafka beschrieben wurde und das den Einheimischen in aller Unschuld ermöglicht, dem Fremden die Schuld für seine Unwissenheit und die Verantwortung für das Missverständnis zuzuschieben.The guilty fabrication of innocent misunderstandings. Foreigners, cultural diffractions and political strategies of non-knowing.
Inter-individual communication is based on a supposedly partially shared knowledge that the speakers have of their common environment. Each one also knows that neither one nor the other knows everything that is necessary for the exchange. But misunderstandings are tolerated and overcome by the implicit postulate that one knows that the other knows that one does not know everything. The situation of foreigners is particular from this point of view because it is the incarnation of cultural incompetence. Foreigners do not have the same level of knowledge as natives, who are not obliged to know what foreigners know or don’t know. The possibility of ignoring the other constitutes a powerful tool which has been described by authors such as Kafka and which, in all innocence on the part of the natives, lays the blame for not knowing and the responsibility of misunderstandings on foreigners.La communication interindividuelle repose sur une connaissance supposée partiellement partagée que les locuteurs ont de leur environnement commun. Chacun sait également que ni lui, ni l’autre ne savent tout de ce qui est nécessaire à l’échange. Mais les malentendus sont tolérés et surmontés par le postulat implicite que l’on sait que l’autre sait que l’on ne sait pas tout. La situation de l’étranger est particulière de ce point de vue, car il est l’incarnation de l’incompétence culturelle. Il n’a pas le même niveau de savoir que les autochtones, et ceux-ci n’ont pas l’obligation de savoir ce que l’étranger sait ou ne sait pas. La possibilité d’ignorer l’autre constitue un dispositif de pouvoir puissant qui a pu être décrit par des auteurs comme Kafka, et qui permet, en toute innocence pour les autochtones, de faire porter sur l’étranger la faute de savoir et la responsabilité du malentendu.Ricca Mario. La fabrique coupable des malentendus innocents. Étrangers, diffractions culturelles et stratégies politiques du non savoir. In: Revue des sciences sociales, N°50, 2013. Malentendus. pp. 60-69
How to Undo (and Redo) Words with Facts: A Semio-enactivist Approach to Law, Space and Experience
No full textIn this essay both the facts/values and facticity/normativity divides are considered from the perspective of global semiotics and with specific regard to the relationships between legal meaning and spatial scope of law’s experience. Through an examination of the inner and genetic projective significance of categorization, I will analyze the semantic dynamics of the descriptive parts comprising legal sentences in order to show the intermingling of factual and axiological/teleological categorizations in the unfolding of legal experience. Subsequently, I will emphasize the translational and enactive cognitive disposition underlying the construction of the second premise of the so-called judiciary syllogism and thereby the untenability of the idea that ‘law makes its facts.’ Hence, I will try to bring to the fore the cultural pre-assumptions encapsulated in the positivistic and therefore also formalistic or analytical approaches to legal experience and the loss of their inner consistency when legal experience confronts the phases and major changes of global semiotics. Finally, I will strive to relativize the opposition between the positivist and non-positivistic theories of law in view of an understanding of legal experience focused not only, or at least not primarily, on what ‘law is’ but also on ‘how’ it unwinds through, and in spite of, environmental and semantic transformations
Ignorantia Facti Excusat: Legal Liability and the Intercultural Significance of Greimas’ “Contrat de Véridition”
No full textThis essay addresses the relationships between prescription and description in legal rules. The
analysis will focus on the culture-laden connotations of factual categories implied in all legal
sentences and/or provisions. This investigation is spurred by the need to assess the impact of
cultural difference in people’s understanding of legal imperatives and, symmetrically, how that
impact is to be considered in the application of law.
Differences in ways of categorizing the world could position the cultural pre-understanding
required by law, and the pluralism recognized and protected by constitutional principles and
human/fundamental rights discourse, at a crossroads. Hence, even when we find an illegitimacy or
an ignorance about what legal rules do not explicitly state but instead implicitly presuppose, this
does not exclude that behind that ignorance there may be something worthy of legal protection. A
question emerges: is it legitimate and reasonable to consider the ignorantia facti resulting from
differing ways of categorizing the factual world as automatically and uncritically subject to the
principle ignoratia legis non excusat?
The essay continues with an assessment of the possible consequences of ignorantia facti in the
administration of justice in multicultural societies and migration contexts. For this purpose, the
opportunity for an intercultural use of law—including within national law—will be considered as a
means of avoiding the discriminatory application of ignorantia facti. This topic will be addressed by
leveraging both semiotic and cultural-anthropological analytical tools, including the well-known
greimasien “contrat de véridiction.
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