object(Publication)#723 (6) { ["_data"]=> array(27) { ["id"]=> int(3034) ["accessStatus"]=> int(0) ["datePublished"]=> string(10) "2014-02-28" ["lastModified"]=> string(19) "2020-05-22 13:47:47" ["sectionId"]=> int(34) ["seq"]=> int(0) ["submissionId"]=> int(2913) ["status"]=> int(3) ["version"]=> int(1) ["categoryIds"]=> array(0) { } ["copyrightYear"]=> int(2020) ["issueId"]=> int(228) ["licenseUrl"]=> string(49) "https://creativecommons.org/licenses/by-nc-sa/4.0" ["pages"]=> string(6) "7–73" ["abstract"]=> array(2) { ["en_US"]=> string(954) "

In this contribution I argue for the human embryo’s right to life and also for its right to be recognised as a person before the law. I seek to show that the concept of ‘legal capacity’, a legacy of classical German Rechtsdogmatik, cannot adequately describe these realities. Therefore it seems essential to start with the philosophical concept of the human person, which allows for a theoretically sound formulation of the fundamental human rights. In this perspective, even infants have the same rights as grown-up persons. Thus, H. Tristram Engelhardt Jr.’s use of the notion of ‘moral person’ seems to be mistaken insofar as he denies the whole personhood of, among others, young children. I emphasize that all human persons have the same inalienable fundamental rights because of their human life, that is by their human dignity. Human beings, and, as we have to declare against Peter Singer, only human beings have human dignity.

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In this contribution I argue for the human embryo’s right to life and also for its right to be recognised as a person before the law. I seek to show that the concept of ‘legal capacity’, a legacy of classical German Rechtsdogmatik, cannot adequately describe these realities. Therefore it seems essential to start with the philosophical concept of the human person, which allows for a theoretically sound formulation of the fundamental human rights. In this perspective, even infants have the same rights as grown-up persons. Thus, H. Tristram Engelhardt Jr.’s use of the notion of ‘moral person’ seems to be mistaken insofar as he denies the whole personhood of, among others, young children. I emphasize that all human persons have the same inalienable fundamental rights because of their human life, that is by their human dignity. Human beings, and, as we have to declare against Peter Singer, only human beings have human dignity.

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object(Publication)#114 (6) { ["_data"]=> array(27) { ["id"]=> int(3037) ["accessStatus"]=> int(0) ["datePublished"]=> string(10) "2014-02-28" ["lastModified"]=> string(19) "2020-05-22 13:50:28" ["sectionId"]=> int(34) ["seq"]=> int(1) ["submissionId"]=> int(2916) ["status"]=> int(3) ["version"]=> int(1) ["categoryIds"]=> array(0) { } ["copyrightYear"]=> int(2020) ["issueId"]=> int(228) ["licenseUrl"]=> string(49) "https://creativecommons.org/licenses/by-nc-sa/4.0" ["pages"]=> string(7) "75–89" ["abstract"]=> array(2) { ["en_US"]=> string(608) "

Based on classified contemporary documents and reminiscences this paper summarizes the consequences of the pact concluded between the two mass-murdering dictators of the twentieth century and shares the little-known tragedy of the Jews in Poland, the Baltics and the Soviet Union, who constituted ninety percent of all holocaust victims. It gives a historical account of the mission of Wiktor Alter and Henryk Ehrlich, and of the fate of the members of the Jewish Anti-Fascist Committee. The paper also provides data on the collaboration of the population in the countries concerned in the atrocities.

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Based on classified contemporary documents and reminiscences this paper summarizes the consequences of the pact concluded between the two mass-murdering dictators of the twentieth century and shares the little-known tragedy of the Jews in Poland, the Baltics and the Soviet Union, who constituted ninety percent of all holocaust victims. It gives a historical account of the mission of Wiktor Alter and Henryk Ehrlich, and of the fate of the members of the Jewish Anti-Fascist Committee. The paper also provides data on the collaboration of the population in the countries concerned in the atrocities.

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Our conception of human dignity is a value laid down by the constitution, as well as a fundamental premise of humanist thought, which applies to every human being and says: “human dignity is inviolable. Every human being has the right to life and to human dignity.” However, moral thinking based on the Bible grounds this value not in a general consensus, the social contract, that is, but on the divine “image”, or “pattern”: unquestionable, as each individual’s roots in the Transcendent, or respect for God are, by the same token the obligation of basic respect for each individual human being is indisputable. Considering the sequence of events during the Holocaust—and especially remembering it from a distance of decades—we must concentrate foremost on what lessons this most horroristic human tragedy of the twentieth century can teach us. There are many aspects and layers to the lessons, but approaching the question from the analytical point of view, and seen from the perspective of human dignity, one of the most important lessons is hidden in the mystery of how it could happen that these darkest ideas of human history were born within the stronghold of European civilization and the Enlightenment. Contradicting the unconditional human dignity dictated by the Torah and the Bible, Nazi ideology proclaimed a conditional human dignity. Fanaticizing social Darwinism, they considered the principle of human dignity merely the proviso of the social contract, on which the tables could be turned if social demand for termination of the contract arose. In contrast, the Torah, the Bible, does not trace human existence back to a development from a lower order of existence to one of higher rank through a nature-dictated form of selection, but bases it on the creation by the embodiment of absolute good, the Transcendent. The absolute value of the individual human being created thereby, upon these foundations, cannot either be overturned in the service of interests of any kind, or dissolved on grounds of any qualitative or quantitative calculation. Much has been said in recent years about the decay of European values, many have gone so far as to call it an identity disorder. The following question arises, among others: In formulating our fundamental values, are we satisied with a shared, subjective resolve, a temporarily approved social contract, or do we believe that the principles of good and bad, moral and the amoral should be determined on the basis of standards we correlate with the Transcendent?

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Our conception of human dignity is a value laid down by the constitution, as well as a fundamental premise of humanist thought, which applies to every human being and says: “human dignity is inviolable. Every human being has the right to life and to human dignity.” However, moral thinking based on the Bible grounds this value not in a general consensus, the social contract, that is, but on the divine “image”, or “pattern”: unquestionable, as each individual’s roots in the Transcendent, or respect for God are, by the same token the obligation of basic respect for each individual human being is indisputable. Considering the sequence of events during the Holocaust—and especially remembering it from a distance of decades—we must concentrate foremost on what lessons this most horroristic human tragedy of the twentieth century can teach us. There are many aspects and layers to the lessons, but approaching the question from the analytical point of view, and seen from the perspective of human dignity, one of the most important lessons is hidden in the mystery of how it could happen that these darkest ideas of human history were born within the stronghold of European civilization and the Enlightenment. Contradicting the unconditional human dignity dictated by the Torah and the Bible, Nazi ideology proclaimed a conditional human dignity. Fanaticizing social Darwinism, they considered the principle of human dignity merely the proviso of the social contract, on which the tables could be turned if social demand for termination of the contract arose. In contrast, the Torah, the Bible, does not trace human existence back to a development from a lower order of existence to one of higher rank through a nature-dictated form of selection, but bases it on the creation by the embodiment of absolute good, the Transcendent. The absolute value of the individual human being created thereby, upon these foundations, cannot either be overturned in the service of interests of any kind, or dissolved on grounds of any qualitative or quantitative calculation. Much has been said in recent years about the decay of European values, many have gone so far as to call it an identity disorder. The following question arises, among others: In formulating our fundamental values, are we satisied with a shared, subjective resolve, a temporarily approved social contract, or do we believe that the principles of good and bad, moral and the amoral should be determined on the basis of standards we correlate with the Transcendent?

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The paper is written on the occasion of the Hungarian Holocaust Memorial Year to mark the 70th anniversary of the deportation of the Hungarian Jews. In the light of the decisions of the German Federal Constitutional Court the author wishes to present the constitutional framework within which the protection of the human dignity might take place in opposition to the holocaust denial or, using the German terminology, Auschwitz-lüge. The Federal Constitutional Court protects the personal dignity of the members of contemporary Jewish communities as a right to identity. General personality rights are mostly derived from human dignity, therefore the human dignity core of the right to identity is unrestrictable.

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The paper is written on the occasion of the Hungarian Holocaust Memorial Year to mark the 70th anniversary of the deportation of the Hungarian Jews. In the light of the decisions of the German Federal Constitutional Court the author wishes to present the constitutional framework within which the protection of the human dignity might take place in opposition to the holocaust denial or, using the German terminology, Auschwitz-lüge. The Federal Constitutional Court protects the personal dignity of the members of contemporary Jewish communities as a right to identity. General personality rights are mostly derived from human dignity, therefore the human dignity core of the right to identity is unrestrictable.

" } ["copyrightHolder"]=> array(2) { ["en_US"]=> string(0) "" ["hu_HU"]=> string(0) "" } ["prefix"]=> array(2) { ["en_US"]=> string(0) "" ["hu_HU"]=> string(0) "" } ["subtitle"]=> array(2) { ["en_US"]=> string(0) "" ["hu_HU"]=> string(0) "" } ["title"]=> array(2) { ["en_US"]=> string(129) "Az emberi méltóság védelme az „Auschwitz-hazugság”-gal szemben a német Szövetségi Alkotmánybíróság gyakorlatában" ["hu_HU"]=> string(129) "Az emberi méltóság védelme az „Auschwitz-hazugság”-gal szemben a német Szövetségi Alkotmánybíróság gyakorlatában" } ["locale"]=> string(5) "hu_HU" ["authors"]=> array(1) { [0]=> object(Author)#790 (6) { ["_data"]=> array(15) { ["id"]=> int(3451) ["email"]=> string(19) "noreply@ludovika.hu" ["includeInBrowse"]=> bool(true) ["publicationId"]=> int(3043) ["seq"]=> int(3) ["userGroupId"]=> int(235) ["country"]=> string(2) "HU" ["orcid"]=> string(0) "" ["url"]=> string(0) "" ["affiliation"]=> array(2) { ["en_US"]=> string(0) "" ["hu_HU"]=> string(0) "" } ["biography"]=> array(2) { ["en_US"]=> string(0) "" ["hu_HU"]=> string(0) "" } ["familyName"]=> array(2) { ["en_US"]=> string(9) "Zakariás" ["hu_HU"]=> string(9) "Zakariás" } ["givenName"]=> array(2) { ["en_US"]=> string(5) "Kinga" ["hu_HU"]=> string(5) "Kinga" } ["preferredPublicName"]=> array(2) { ["en_US"]=> string(0) "" ["hu_HU"]=> string(0) "" } ["submissionLocale"]=> string(5) "hu_HU" } ["_hasLoadableAdapters"]=> bool(false) ["_metadataExtractionAdapters"]=> array(0) { } ["_extractionAdaptersLoaded"]=> bool(false) ["_metadataInjectionAdapters"]=> array(0) { } ["_injectionAdaptersLoaded"]=> bool(false) } } ["keywords"]=> array(2) { ["hu_HU"]=> array(3) { [0]=> string(18) "emberi méltóság" [1]=> string(19) "Auschwitz-hazugság" [2]=> string(33) "Szövetségi Alkotmánybíróság" } ["en_US"]=> array(3) { [0]=> string(13) "human dignity" [1]=> string(15) "Auschwitz-lüge" [2]=> string(28) "Federal Constitutional Court" } } ["subjects"]=> array(0) { } ["disciplines"]=> array(0) { } ["languages"]=> array(0) { } ["supportingAgencies"]=> array(0) { } ["galleys"]=> array(1) { [0]=> object(ArticleGalley)#773 (7) { ["_submissionFile"]=> NULL ["_data"]=> array(9) { ["submissionFileId"]=> int(8489) ["id"]=> int(2176) ["isApproved"]=> bool(false) ["locale"]=> string(5) "hu_HU" ["label"]=> string(3) "PDF" ["publicationId"]=> int(3043) ["seq"]=> int(0) ["urlPath"]=> string(0) "" ["urlRemote"]=> string(0) "" } ["_hasLoadableAdapters"]=> bool(true) ["_metadataExtractionAdapters"]=> array(0) { } ["_extractionAdaptersLoaded"]=> bool(false) ["_metadataInjectionAdapters"]=> array(0) { } ["_injectionAdaptersLoaded"]=> bool(false) } } } ["_hasLoadableAdapters"]=> bool(false) ["_metadataExtractionAdapters"]=> array(0) { } ["_extractionAdaptersLoaded"]=> bool(false) ["_metadataInjectionAdapters"]=> array(0) { } ["_injectionAdaptersLoaded"]=> bool(false) }
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object(Publication)#110 (6) { ["_data"]=> array(25) { ["id"]=> int(3044) ["accessStatus"]=> int(0) ["datePublished"]=> string(10) "2014-02-28" ["lastModified"]=> string(19) "2020-05-21 16:41:41" ["sectionId"]=> int(34) ["seq"]=> int(4) ["submissionId"]=> int(2923) ["status"]=> int(3) ["version"]=> int(1) ["categoryIds"]=> array(0) { } ["copyrightYear"]=> int(2020) ["issueId"]=> int(228) ["licenseUrl"]=> string(49) "https://creativecommons.org/licenses/by-nc-sa/4.0" ["pages"]=> string(9) "117–135" ["abstract"]=> array(2) { ["en_US"]=> string(974) "

The National Socialist German Workers’ Party came into power on January 30, 1933 and by the autumn of 1939 they had sacked the Jews and deprived them of their human rights and dignity. After the outbreak of the Second World War the Nazis pursued the complete annihilation of the Jews in German occupied territories. In Hungary, which was an ally of the German Empire, anti-Semitic views started to gain ground after the First World War. From the spring of 1938 the restriction of citizen and human rights of the Jews, the deprivation of Jewish personal and community property gradually became prevalent. Following the German occupation of Hungary (March 19, 1944) Jews were totally deprived of their rights and property, they were transferred to ghettos and finally deported. As a consequence, Jews in the countryside were almost completely annihilated, while some of the Jews in Budapest, deprived of their human rights and property, survived the far-right terror.

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The National Socialist German Workers’ Party came into power on January 30, 1933 and by the autumn of 1939 they had sacked the Jews and deprived them of their human rights and dignity. After the outbreak of the Second World War the Nazis pursued the complete annihilation of the Jews in German occupied territories. In Hungary, which was an ally of the German Empire, anti-Semitic views started to gain ground after the First World War. From the spring of 1938 the restriction of citizen and human rights of the Jews, the deprivation of Jewish personal and community property gradually became prevalent. Following the German occupation of Hungary (March 19, 1944) Jews were totally deprived of their rights and property, they were transferred to ghettos and finally deported. As a consequence, Jews in the countryside were almost completely annihilated, while some of the Jews in Budapest, deprived of their human rights and property, survived the far-right terror.

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In the last few months the Constitutional Court drew up constitutional requirements concerning several fundamental rights, such as the protection of private life and personal data, the right to access to data of public interest, and in criminal cases concerning the right to a fair trial. On the basis of the right to a fair trial and to legal remedy it declared that the rules on the power of the president of the OBH to transfer cases from the competent court to another is not in conformity with the Fundamental Law. In two cases the Constitutional Court – annulling the decisions of the Curia – gave directions concerning the content of the right to participate in national referenda. In a decision dealing with the rules on tax administration and the state of a person obliged to pay tax the Court found that the rules examined are contrary to the prohibition of unfair discrimination.

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In the last few months the Constitutional Court drew up constitutional requirements concerning several fundamental rights, such as the protection of private life and personal data, the right to access to data of public interest, and in criminal cases concerning the right to a fair trial. On the basis of the right to a fair trial and to legal remedy it declared that the rules on the power of the president of the OBH to transfer cases from the competent court to another is not in conformity with the Fundamental Law. In two cases the Constitutional Court – annulling the decisions of the Curia – gave directions concerning the content of the right to participate in national referenda. In a decision dealing with the rules on tax administration and the state of a person obliged to pay tax the Court found that the rules examined are contrary to the prohibition of unfair discrimination.

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Alapjogi jogesetek – Kúria

Berkes Bálint
147–156.
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Between December 2013 and February 2014, the Curia of Hungary rendered important decisions in respect of the following fundamental rights: right to human dignity [Article II of the Fundamental Law], right to the protection of one’s private life [Article VI, paragraph (1) of the Fundamental Law], right to freedom of thought and expression [Article IX, paragraphs (1) and (4) of the Fundamental Law], right to be treated equally and not be discriminated against, children’s rights [Article XV and Article XVI, paragraph (1) of the Fundamental Law], right to participate in national referenda [Article XXIII, paragraph (7) of the Fundamental Law], right to a fair court trial and right to seek legal remedy [Article XXVIII, paragraphs (1) and (7) of the Fundamental Law].

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Between December 2013 and February 2014, the Curia of Hungary rendered important decisions in respect of the following fundamental rights: right to human dignity [Article II of the Fundamental Law], right to the protection of one’s private life [Article VI, paragraph (1) of the Fundamental Law], right to freedom of thought and expression [Article IX, paragraphs (1) and (4) of the Fundamental Law], right to be treated equally and not be discriminated against, children’s rights [Article XV and Article XVI, paragraph (1) of the Fundamental Law], right to participate in national referenda [Article XXIII, paragraph (7) of the Fundamental Law], right to a fair court trial and right to seek legal remedy [Article XXVIII, paragraphs (1) and (7) of the Fundamental Law].

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Asylum seekers constitute a group of persons of particular vulnerability, whose protection is guaranteed by both international and EU law. A Common European Asylum System has been set up in order to ensure that all asylum applications are examined by one Member State and that the material needs of asylum seekers are met. The Member States have created this system assuming that all of them observe fundamental rights and more or less the same level of protection will be provided for asylum seekers everywhere in EU. However, Europe, and especially the Mediterranean countries, has been invaded by hundreds of thousands of desperate people, who left their home either to save their life or in the hope of finding a better life in the West. Many of them applied for asylum but it turned out that not only their applications were not always processed as they should have been but also their human dignity was offended in some countries, particularly in Greece. It is therefore not a big surprise that these people subsequently tried to get to other EU countries in an attempt to get recognised there as refugees. Their hope was nevertheless gone when they became aware of the practice of the local authorities, which systematically sent them back to Greece on the grounds of EU norms saying the first EU State an asylum seeker enters is normally the one responsible for handling his case. Asked by British and Irish courts, the Court of Justice decided however that no asylum seeker can be transferred to a Member State where he risks being subject to inhuman treatment. The Court also gave out important rulings on how to determine the Member State responsible for processing an asylum application and on the level of material and financial support to which asylum seekers are entitled under EU law.

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Asylum seekers constitute a group of persons of particular vulnerability, whose protection is guaranteed by both international and EU law. A Common European Asylum System has been set up in order to ensure that all asylum applications are examined by one Member State and that the material needs of asylum seekers are met. The Member States have created this system assuming that all of them observe fundamental rights and more or less the same level of protection will be provided for asylum seekers everywhere in EU. However, Europe, and especially the Mediterranean countries, has been invaded by hundreds of thousands of desperate people, who left their home either to save their life or in the hope of finding a better life in the West. Many of them applied for asylum but it turned out that not only their applications were not always processed as they should have been but also their human dignity was offended in some countries, particularly in Greece. It is therefore not a big surprise that these people subsequently tried to get to other EU countries in an attempt to get recognised there as refugees. Their hope was nevertheless gone when they became aware of the practice of the local authorities, which systematically sent them back to Greece on the grounds of EU norms saying the first EU State an asylum seeker enters is normally the one responsible for handling his case. Asked by British and Irish courts, the Court of Justice decided however that no asylum seeker can be transferred to a Member State where he risks being subject to inhuman treatment. The Court also gave out important rulings on how to determine the Member State responsible for processing an asylum application and on the level of material and financial support to which asylum seekers are entitled under EU law.

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Since the end of 2013, the Court adopted several important judgments related to various fields of the Convention. This paper intends to highlight some of them, with subject matters embracing, among others, the responsibility and immunity of States, the protection of children against sexual abuses, the treatment of people suffering from psychological disorder, the application of the ‘equivalent protection’ criterion to the United Nations and certain Convention issues concerning European Parliament mandate renouncement. In the 2014 Holocaust Memorial Year, two judgments are of specific relevance: one considering the similarities and differences between the holocaust and the tragic Armenian events around 1915 and another related to the so-called 1942 “death match” in Kyiv. Ukraine’s most recent inter-State application against Russia and the interim measure granted by the Court in that case also deserves special attention.

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Since the end of 2013, the Court adopted several important judgments related to various fields of the Convention. This paper intends to highlight some of them, with subject matters embracing, among others, the responsibility and immunity of States, the protection of children against sexual abuses, the treatment of people suffering from psychological disorder, the application of the ‘equivalent protection’ criterion to the United Nations and certain Convention issues concerning European Parliament mandate renouncement. In the 2014 Holocaust Memorial Year, two judgments are of specific relevance: one considering the similarities and differences between the holocaust and the tragic Armenian events around 1915 and another related to the so-called 1942 “death match” in Kyiv. Ukraine’s most recent inter-State application against Russia and the interim measure granted by the Court in that case also deserves special attention.

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