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Wyjątki ex definitione w prawie do życia w Europejskiej Konwencji Praw Człowieka

100%
Frąckowiak K.
Opolskie Studia Administracyjno-Prawne
|
2012
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vol. X
|
issue 3
9-19
EN
The aim of the paper is to present selected questions connected with man’s right to life as contained in the international law, in the system accepted by the Council of Europe. In particular, the author concentrates on exceptions to the right to life: the problem of the Capital Punishment and cases of applying absolutely necessary force, which can result in the death of human beings, as seen against the background of the European Convention on Human Rights. The right to life is the most fundamental of all rights. It constitutes a condition and a premise to make use of all the other rights. It also is an absolute and irrevocable right. The right to life is a frequently used expression, especially in the context of the possibility of a loss of human lives. The term appears, too, a good number of times in the case-law of the European Court of Human Rights. This particular right is founded on the prohibition of intentional deprivation of life, with the exception of death penalty. The European Convention accepts also cases of application of absolutely necessary force, excluding them from the prohibition. It is in this way, in short, that the European standards relate to this question. In the paper, the author refers a few times to judgments of the European Court of Human Rights. It can be concluded that it makes the basis of effective work, since it is there that – in an extensive manner – the key aspects of the right to life, its temporal limits, prohibition of deprivation of life (the Capital Punishment) or premises to use absolutely necessary force have been explained.
2
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Les remarques sur les limites de la protection de la vie humaine dans la le droit français

75%
Brzezińska J.
Opolskie Studia Administracyjno-Prawne
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2015
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vol. XIII
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issue 3
23-37
EN
The present article is an attempt to determine the range of protection of the right to human life in the French legislation. Taking into account the indicated problem area, the author draws attention to the fact that this protection relates to each phase of the biological development of man, beginning with the pre-natal stage, through the post-natal period until the end of life. However, in dependence on the degree of man’s development (the embryo, fetus, child, adult) the level of its advancement is different. It needs remembering that the French law protects human life on both the civil and penal planes. Still, depending on the type of norm, the range and character of protection provided to man are different, too. As far as the French civil law is concerned, it is human beings who are guaranteed the primacy by the legislature through prohibition of any attempts on their dignity, and the protection of the individual starts from the moment of their birth. In turn, the criminal law imposes an absolute prohibition of depriving humans of Les remarques sur les limites de la protection de la vie humaine dans la le droit français 37 their lives in an intended manner. It must be stressed that the problem area discussed in the article required making reference to two categories of problems: on the one hand – an essay to qualify the limits of human life as regards temporal aspects and designating the initial and final moments of human existence, on the other one – a concrete reference to questions immanently connected with the sphere of conditions and circumstances of permissibility for individual’s existence or that of cessation of it (abortion, the status of human fetus, artificially aided procreation or euthanasia). In the concluding part of the considerations, it is stated that the question of protection of human life undoubtedly is an extremely complicated issue and raises numerous doubts of the interpretative nature. Indeed, from both the biological and legal perspectives there arise serious difficulties to precisely establish the individual stages of human development, as well as adjusting the law to varying conditions of protection of it. Therefore, in each situation where legal norms do not satisfy the requirements posed to them there opens a field of ethical reflection which relates to interpretation of the limits within which human life proceeds.
3

Ochrona życia dziecka poczętego w prawie kanonicznym

63%
Wenz W.
Kościół i Prawo
|
2016
|
issue 5 (18) nr 2
127-165
PL
Życie ludzkie, jako dar pierwotny i fundamentalny, jest nienaruszalne i święte, dlatego od samego początku domaga się od każdej osoby należnej mu ochrony. Takie przesłanie zostało zawarte w normach prawa naturalnego i wskazaniach religijnych. Kościół od samego początku stoi na stanowisku obrony i ochrony prawa do życia, bowiem jest to uniwersalna płaszczyzna działania dla wszystkich ludzi. Dlatego prawo do życia nie jest tylko kwestią światopoglądu, ani nie jest prawem religijnym, lecz najbardziej podstawowym prawem każdego poczętego człowieka. Natomiast w porządku moralnym przykazanie „Nie zabijaj” staje się fundamentalną zasadą i normą powszechnego kodeksu moralności, który został wpisany w sumienie każdego człowieka. Broniąc prawa do życia, Kościół i państwo otaczają także troską każdą kobietę, która poczęła dar życia i winna być służebnicą nowego życia przez fakt poczęcia i urodzenia osoby ludzkiej. W konsekwencji życie ludzkie każdej osoby staje się najbardziej wartościowym darem od Boga, zwłaszcza dla rodziny i narodu. Zarówno Kościół, jak i państwo, mają brać udział w budowaniu kultury życia, a nie w propagowaniu kultury śmierci, która może zwiastować zaistnienie cywilizacji śmierci, a nie cywilizacji życia. Przepisy i dyscyplina kanoniczna Kościoła Katolickiego jednoznacznie bronią życia każdego poczętego dziecka, jak również realizacji prawa do życia od momentu poczęcia do naturalnej śmierci.
EN
As the original and fundamental gift, every human life is inviolable and sacred, that why from the very beginning demands its protection. This message is well built-in the standards of natural law as well as religious laws. From the very beginning her existence, the Catholic Church has been taking position to defend and protect the right of life for every human being. The right to life is not just a matter of belief, nor is just a religious law, but the most fundamental right of every conceived human being. In the moral order the commandment “you shall not kill” is the fundamental principle and standard of universal code of morality, which is written in the conscience of every human being. When the Church and the State defend the right to life also they have to be concern about every woman who conceived the gift of life and should be a handmaid of new life by the fact of conception and birth of a new person. As a consequence, human life of each person becomes the most valuable gift from God, especially for the family and the nation. Both the Church and the State need to be part of building the culture of life rather than the promotion of the culture of death because the culture of death can lead every civilization to fall into ruin. Rules and canonical discipline of the Catholic Church unequivocally defends the life of every unborn child, as well as promote the implementation of the Law which protect the right to life from the moment of conception to the natural death for every human being.
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