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Le métier de juriste : du droit politique selon Michel Villey
No full textAccording to French philoopher of law Michel Villey (1914-1988), the work of a layer cannot be resumed to applying the law or to follow what the judge can say: a philosophy of nature is intrinsic to the way of determinig fairness; it turns out to become a challenge among different philosophies of nature to define the right. Against legal positivism and Modern natural law, the author provides (in the wake of Villey's thought) to analyse the perenial philosophy of natural law as it was explained in Roman law in the Aristotle/Thomas Aquinas's legal theory
La place de l’Intelligence Artificielle (IA) dans le monde du droit
Full text linkAbstract: The place of Artificial Intelligence (AI) in the World of Law
With the advent of advanced computer models in 2018, AI marks a turning point, culminating with OpenAI’s ChatGPT in 2022, strengthening the integration of AI into everyday life. These spectacular advances raise new questions, particularly in the legal field. AI aims to reproduce human intelligence and assist man, although the singularity and total capacity for human understanding remain unattainable, illustrating the gap between the current aspirations and achievements of AI. Despite major advances, such as deep learning, AI encounters limitations, particularly in the legal field, where the complexity of judicial decisions often transgresses algorithmic predictive abilities. Aspirations towards predictive justice, driven by AI, clash with the need to personalize judicial decisions, challenging the mechanical application of law. Control of AI becomes crucial in the face of increasing complexity and autonomy, requiring laws and ethical principles to frame its evolution
L’essenza del diritto secondo Michel Villey
No full textSulle orme di Aristotele, il filosofo del diritto Michel Villey (1914–1988) ci precisa
che il diritto si scopre nelle cose reali del nostro mondo. Villey non nega il ruolo delle
leggi nella scoperta del diritto. A sui avviso, le regole giuridiche sono accessorie per il
giurista. Il suo pensiero giuslosoco rappresenta un contributo notevole per cogliere
l’importanza dell’indagine losoca sul rapporto tra una situazione di fatto risalente
alla natura delle cose e il diritto positivo. Coerentemente con la sua critica della generalità
della legge morale, Villey denuncia la natura astratta dei diritti dell’uomo.
Nella prospettiva di Villey, il diritto è il risultato di un confronto dei testi legali coi ni
naturali dell’organizzazione sociale, da una controversia dell’applicazione del diritto
positivo sulla base del diritto naturale. Il diritto naturale è tratto dalla natura, aperto
alla ragione degli uomini indipendentemente dalle loro convinzioni religiose. Il diritto
non è attributo del soggetto, esso non sfocia unicamente dalla volontà, dalla convenzione;
per cogliere il realismo del diritto, bisogna uscire da queste astrazioni fomentate
della teoria del diritto soggettivo
Classical Natural Law : a Methodology for Justice
No full textJustice is the name for a human characteristic that everyone feels spontaneously:
what is fair or unfair in a social relationship. Animals do not have justice. The human reason
(logos – λόγος) acts in order to reveal what is included in justice. Thus, as a participation
in justice, the human conscience (logos) finds the law. Away from modern (and current)
theories of natural law that sets rules either to be applied directly to social reality or to be
individual powers to be opposed to positive law, the classical theory of law is a social quest
directed toward doing the right thing. In the wake of Aristotle, classical natural law is a
methodology (based on dialectics) to find justice in society. The etymology of dialectics,
dia-lektos, teaches us that it signifies the exchange of words between different interlocutors.
In this sense, dialectics is practiced every day by those gathering together, who receive advice
relating to a given situation. Dialectic does not solely aim to persuade; but also tries to look
for the natural law. Legal conclusions, notwithstanding the authority submitting them, are
ultimately questionable. Having been born in dialectic, these conclusions remain as such.
Nonetheless, their very existence gives the natural law, a fragmented expression of justice.
Unlike morality, or the precepts of divine law, natural law is not given at all: it must be
established through dialectic. Morality retains a reduced role, broadly limited to the discovery
of natural law’s essence, for example by prohibiting murder from being accepted in principle.
Still, such a moral prescription does not solve the problem to know who is guilty of murder.
As a methodology, classical natural law acknowledges the contingency of social norms
with regard to the distribution of common goods. As a process that attends to the common
good available and the merits of people understood in a broad fashion as encompassing the
resources they possess, classical natural law cannot a priori determine what specific rights or
goods particular specific people should have. Adapting to reality is necessary: a dialogue is
always established to amend the contours of justice. For this purpose, classical natural law
is the methodology for justice to achieve its new forms, to distinguish new data from the
social distribution of goods and responsibilities. The protection of the worker, of the minor
or of the foreigner is of indisputable moral value, though its implementation follows the
oscillations of time. However, as a moral horizon, seeking justice involves a perennial effort
to recognise other humans as human
The concept of fairness in Aristotle’s philosophy
Full text linkConcept of Fairness in Aristotle’s Philosophy delves into how fairness operates within the realm of endoxa, intuition, and dialectics, and its role within political life and the common good. The text also explores fairness as the correction of human laws, showcasing its evolution and significance in practical human interactions. Finally, it discusses how fairness serves as the direction of peculiar justice, focusing on the concept’s role in guiding legal justice and the nature of the fair judgment itsel
Avvertire il giusto
Full text link“Avvertire il giusto” esplora la capacità innata degli esseri umani di percepire il giusto e l’ingiusto nelle relazioni sociali. In riferimento a Protagora e al suo il mito di Prometeo, si sottolinea che il dono del fuoco e della tecnica, sebbene inizialmente vantaggioso, può anche portare a violenza e conflitto, compromettendo l’armonia naturale. In questo contesto, Zeus concede agli esseri umani la capacità di avvertire il giusto, creando una saggezza politica che modera le pulsioni istintive con il senso del ritegno (aidôs) e il senso della misura (dìke), entrambi essenziali per una coesistenza pacifica. Inoltre, si osserva che l’empatia non sono caratteristiche esclusive degli esseri umani, poiché anche le grandi scimmie mostrano capacità emotive e cooperative. Sebbene le emozioni siano parte della nostra biologia, non raggiungono l’essenza della natura umana; serve una giusta gestione delle emozioni per comprendere il significato dell’essere umano. La capacità di avvertire il giusto è vista come un aspetto fondamentale dell’ontologia umana.“To sense what is right” explores the innate ability of humans to perceive right and wrong in social relationships. Referring to Protagoras and his myth of Prometheus, it emphasizes that the gift of fire and technology, although initially beneficial, can also lead to violence and conflict, compromising natural harmony. In this context, Zeus grants humans the ability to sense what is right, creating a political wisdom that moderates instinctual drives with the sense of restraint (aidôs) and the sense of measure (dìke), both essential for peaceful coexistence. Furthermore, it notes that empathy is not an exclusive characteristic of humans, as great apes also exhibit emotional and cooperative capabilities. Although emotions are part of our biology, they do not reach the essence of human nature; appropriate management of emotions is needed to understand the meaning of being human. The ability to perceive what is right is seen as a fundamental aspect of human ontology
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