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to live is not to live as one wishes. 1 It is not a right to an appropriate standard of living 2 which is recognized in Articles 11 and 12 of the International Covenant on Economic, Social and Cultural Rights. The human right to life per se, it is added, is a civil right and it does not guarantee

In: The Right to Life in International Law
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situations. On the other hand, a state can outlaw a terrorist organization because its aim is the destruction of the right to life. According to international regulations, the admissibility of deprivations of life may be motivated if it excludes "arbitrarness", the essence of which is that no one shall

In: The Right to Life in International Law
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disabilities could all be seen as within this category. Talking of identity- forming attachments, Raz says: All aspects of one’s identity become a positive force in one’s life only if embraced and accepted as such. Th ey are the sources of meaning in one’s life, and sources of responsibilities: my special

In: Personal Freedom through Human Rights Law?

such a union is ipso jure part of that relationship; hence from the moment of the child's birth and by thex very fact of it, there exists between him and his parents a bond amounting to "family life" even if the parents are not then living together.' 10 However, it seems that the positive

In: Families Across Frontiers

loss of eligibility to reside as the spouse of a Japanese national, regardless of whether this may be disruptive or detrimental to one's life. If there are children from the marriage, even though the children can continue to live in Japan because they will have Japanese citizenship, the mother will

In: Families Across Frontiers
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of those governments involved in the creation of the post-war institutional complex of human rights, whose actions may be under- stood either as a startling act of self-denial motivated by lofty ideals,3 or as a cynical act of appeasement that had, as its end, a legitimisation of their subsequent

In: National Perspectives on Housing Rights
Authors: and

terms cannot be understood in isolation from each other and, indeed, from the broader context of Article 9. (A) The ‘Visibility’ of Religions and Beliefs in Public Life and in the Public Sphere Whilst the issue of wearing religious symbols in public areas is clearly a contentious issue, it is very

In: Council of Europe Manuals - Human Rights in Culturally Diverse Societies (2 vols.)
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such as eternal life or beneficial reincarnation. It can, however, be difficult to divorce the secular characteristics which would flow from being raised in a particular tradition from value judgments about the general merits of that tradition, especially where a range of such characteristics are

In: Legal Responses to Religious Differences
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the rights and interests at stake and although the state enjoys a generous margin of appreciation in this regard, it is not unfettered. Whilst there may be no common European conception of the role of religion and belief in public life to inform the outcome, a number of key concepts have emerged

In: Council of Europe Manuals - Human Rights in Culturally Diverse Societies (2 vols.)
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. Additionally, the Court also stressed the fact that he had maintained links with his country of origin of which he was a national and had close relatives living there. 68 The case Mehemi v. France refers to an Algerian national, born in France, where had lived all his life. Mr. Mehemi's parents lived in

In: The Human Rights of Aliens under International and Comparative Law