995 resultados para 650299 Other
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Receipt from Alvin W. Day, Buffalo, New York for mantel and other fireplace parts, Jan. 27, 1887.
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Note (1 page, handwritten) with calculations regarding payments for gas and other items.
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Broadside, 45 cm. x 30 cm. of a requisition to W. Woodruff from William W. Ball, John McBride, Robert N. Ball, W. Servos, Joseph Wynn and 150 other people for Mr. Woodruff to run as a Representative in Parliament. This is followed by a positive, and humble response from Mr. Woodruff, June 3, 1856.
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Tesis ( Maestría en Letras Españolas ) U.A.N.L.
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The article sets out the concept of a State-to-State human transfer agreement of which extradition and deportation are specialised forms. Asylum sharing agreements are other variations which the article explores in more detail. Human transfer agreements always affect at least the right to liberty and the freedom of movement, but other rights will also be at issue to some extent. The article shows how human rights obligations limit State discretion in asylum sharing agreements and considers how past and present asylum sharing arrangements in Europe and North America deal with these limits, if at all. The article suggests changes in the way asylum sharing agreements are drafted: for example, providing for a treaty committee would allow existing agreements to better conform to international human rights instruments and would facilitate State compliance to their human rights obligations.
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In this paper, I present a non standard objection to moral impartialism. My idea is that moral impartialism is questionable when it is committed to a principle we have reasons to reject: the principle of self-other symmetry. According to the utilitarian version of the principle, the benefits and harms to the agent are exactly as relevant to the global evaluation of the goodness of his action as the benefits and harms to any other agent. But this view sits badly with the “Harm principle” which stresses the difference between harm to others and harm to the self. According to the deontological version, we have moral duties to ourselves which are exactly symmetrical to our duties to others. But there are reasons to believe that the idea of a duty to the self is not coherent.