In countries like Belgium and The Netherlands, there seems to be overwhelming public acceptance of transplantation and organ donation. Yet, paradoxically, part of the public refuses post-mortal donation of their own organs or of those of family members. It is customary within the transplantation context to accept the refusal of organ donation by family members “in order to accommodate their feelings”. I argue that this attitude does not take seriously what is really behind the refusal of donation by (at least some) family members. My hypothesis is that even in very secularized societies, this refusal is determined by cultural-symbolic attitudes vis-à-vis the (dead) human body (and some of its parts). The blind spot for this reality, both in the practice of and discussions around organ donation, prevents understanding of what is producing the paradox mentioned.

Exile and migration are once more central issues in the contemporary European predicament. This short article intends to discuss these questions elaborating on the ideas of two Spanish authors, a novelist, Max Aub, and a philosopher, María Zambrano, both marked by the tragic events of civil war and forced expatriation. Exile and migration in their existential perspective are meant as a prologue to the vindication of citizenship.

In dit artikel wordt langs wijsgerige weg de verhouding tussen tijd, identiteit en het verlenen van (sterkere) verblijfsaanspraken aan migranten onderzocht en verhelderd door een nieuwe betekenis van de term worteling voor te stellen. Want wat is worteling nu eigenlijk? Het is de relatie tussen menselijke tijd, worteling en het migratierecht die in dit artikel filosofisch wordt uitgediept. Dit om te verklaren waarom we in het migratierecht vreemdelingen in het algemeen na verloop van tijd sterkere aanspraken verlenen. In dit artikel wordt betoogd dat het verblijf van vreemdelingen op het grondgebied ervoor zorgt dat hun leven aldaar na verloop van tijd een vanzelfsprekend onderdeel uitmaakt van hun identiteit, en van het leven van anderen. Het is dit vanzelfsprekend worden van mensen door de tijd dat de grond is voor het bestaan van formele tijdscriteria voor insluiting in het migratierecht.

The central aim of this article is to analyse the manner in which the legal structure of EU citizenship subjectifies Union citizens. I begin by explicating Alexander Somek’s account of individualism as a concept which captures EU citizenship and propose to update his analysis by coining the notion of mobile individualism. By looking at a range of CJEU’s case law on EU citizenship through the lens of the purely internal rule and the transnational character of EU citizenship, I suggest that movement sits at the core of EU citizenship. In order to adequately capture this unique structure of citizenship, we need a concept of individualism which takes movement rather than depoliticisation as its central object of analysis. I propose that the notion of mobile individualism can best capture the subjectivity of a model EU citizen, a citizen who is a-political due to being mobile.

In ‘The Enemy of All Humanity’, David Luban provides an insightful and plausible account of the idea of the hostis generis humani (one that shows that the hostis need not be understood to be an outlaw), and of the distinctive character of the crimes against humanity that the hostis commits. However, I argue in this paper, his suggestion that the hostis is answerable to a moral community of humanity (in whose name the ICC must thus claim to speak) is not tenable. Once we recognize the intimate connection between criminal law and political community, we can see that the hostis should answer to the local, domestic political community in and against which he commits his crimes; and that the proper role of the International Criminal Court, acting in the name of the community of nations, is to provide a second-best substitute for such answering when the local polity cannot or will not hold him to account.

This article discusses empirical examples from international trial transcripts to see if and why there is a need to use the ‘enemy of all humanity’ label in contemporary international criminal justice discourse. It shows an absence of explicit uses of the concept and an ambiguous set of implicit references; the hosti generis humani concept is simultaneously too precise and too broad for ICJ discourse. Based on these findings, the article challenges David Luban’s suggestion that the term can be undone from its dehumanizing potential and used adequately in the ICJ context.

Antony Duff, Marc de Wilde, Louis Sicking, and Sofia Stok offer several criticisms of my “The Enemy of All Humanity,” but central to all of them is concern that labeling people hostis generis humani dehumanizes them, and invites murder or extrajudicial execution. In response I distinguish political, legal, and theoretical uses of the ancient label. I agree with the critics that the political use is toxic and the legal use is dispensable. However, the theoretical concept is crucial in international criminal law, which rests on the assumptions that the moral heinousness of core crimes makes them the business of all humanity. Furthermore, far from dehumanizing their perpetrators, calling them to account before the law recognizes that they are no different from the rest of humanity. This response also offers rejoinders to more specific objections raised by the critics.

In his contribution to this special issue, David Luban proposes to revive the age-old concept of ‘the enemy of all humanity.’ On his view, this concept supports the aims of international criminal justice by emphasizing that atrocity and persecution crimes are ‘radically evil’ and therefore ‘everyone’s business.’ Criticizing Luban’s proposal, this paper shows that in the past, the ‘enemy of all humanity’ concept has often served to establish parallel systems of justice, depriving these ‘enemies’ of their rights as suspects under criminal law and as lawful combatants under the laws of war. Thus, even if the ‘enemy of all humanity’ concept is used with the intention to bring today’s perpetrators of ‘radical evil’ to justice, it risks undermining, rather than protecting, the rule of law.

Trationally, the term “enemy of all humanity” (hostis generis humani) referred to pirates. In contemporary international criminal law, it refers to perpetrators of crimes against humanity and other core. This essay traces the evolution of the concept, and then offers an analysis that ties it more closely to ancient tyrants than to pirates. Some object that the label is dehumanizing, and justifies arbitrary killing of the “enemy of humanity.” The essay admits the danger, but defends the concept if it is restricted to fair trials. Rather than dehumanizing its target, calling the hostis generis humani to account in a court of law is a way of recognizing that radical evil can be committed by humans no different from any of us.

This paper examines how the distribution of social goods within a political community relates to decisions on membership boundaries. The author challenges two renowned accounts of such a relation: firstly, Walzer’s account according to which decisions on membership boundaries necessarily precede decisions on distribution; secondly, Benhabib’s account, according to which membership boundaries can be called into question on the basis of universalist claims. Departing from both accounts, the author concludes that actual changes in the pool of participants in practices of creation and exchange of social goods pressure a political community to redefine its distributive patterns and, accordingly, the boundaries of its formal political membership. This claim will be supported by the analysis of threshold cases decided by the EU Court of Justice, in which EU citizenship is invoked with the atypical purpose of granting rights to a specific group of non-formal members.

Corporations can have rights but whether they should also have democratic rights depends among other things on whether they are the kind of entities to which the democratic ideal applies. This paper distinguishes four different conceptions of “the person” that can have democratic rights. According to one view, the only necessary condition is legal personality, whereas according to the other three views, democratic inclusion is conditioned also by personhood in the natural sense of the term. Though it is uncontroversial that corporations can be legal persons, it is plausible to ascribe personhood in the natural sense to corporations only if personhood is conceptualized exclusively in terms of moral agency. The conclusion of the paper is that corporations can meet the necessary conditions for democratic inclusion but that it is not yet clear in democratic theory exactly what these conditions are.

This article addresses the conditions of possibility for the precautionary turn in legal discourse. Although the precautionary turn itself has been well-detailed in both legal and political discourse, insufficient attention has been paid to what made this shift possible. This article remedies this, starting by showing how the events of 9/11 were unable to be incorporated within current discursive structures. As a result, these discursive structures were dislocated and a new ‘crisis discourse’ emerged that succeeded in attributing meaning to the events of 9/11. By focusing on three important cases from three different jurisdictions evidencing the precautionary turn in legal discourse, this article shows that crisis discourse is indeed employed by the judiciary and that its logic made this precautionary approach to counterterrorism in the law possible. These events, now some 16 years ago, hold relevance for today’s continuing presence of crisis and crisis discourse.

Michael Moore has argued that modern two-pronged tests for legal insanity are wrongheaded and that the insanity defense instead should be a ‘status defense’. If Moore is right, than the laws on insanity in most legal systems are wrong. This merits a critical examination of Moore’s critique and his alternative approach. In this paper I argue that Moore’s status approach to insanity is either under- or overinclusive. A new interpretation of the modern tests for insanity is elaborated that hinges on the existence of a legally relevant difference between the mentally disordered defendant and the ‘normal’ defendant. This interpretation avoids Moore’s criticism as well as the pitfalls of the status approach.

This paper discusses the meaning and the importance of emotions, in particular the sincere guilt feelings of the offender. It is argued that the emotion of guilt reveals important information about the offender’s values and normative position. In the remainder of the paper, special consideration is awarded to the argument concerning ritual apologies, which might contain value even when insincere. This argument is rejected, on two grounds: 1. if the apology ritual does not aim for sincere guilt feelings, then the use of the symbol of apology is not fitting; and 2. if the apology ritual does aim for sincere guilt, then an insincere apology devalues the sincere expression.

As part of a package of legislative measures concerning cybercrime, the Dutch State Secretary for Security and Justice proposes to criminalize virtual grooming, that is the grooming of a person of minor age who, for example, does only exist as an online creature. The legislator’s principle argument for criminalization is based on the harm principle. This article examines the possibility of founding the criminalization of virtual grooming on this principle.

The extensive interpretation of criminal law to the detriment of the defendant in criminal law is often problematized in doctrinal theory. Extensive interpretation is then argued to be problematic in the light of important ideals such as democracy and legal certainty in criminal law. In the Dutch discussion of this issue, Klaas Rozemond has argued that sometimes extensive interpretation is mandated by the rule of law in order to protect the rights of victims. Rozemond grounds his argument on a reading of Dworkin’s distinction between the rule-book and the rights conception of the rule of law. In this article, I argue that Dworkin’s rights conception, properly considered, does not necessarily mandate the imposition of criminal law or its extensive interpretation in court in order to protect victims’ rights.

Existing conceptualizations of the demos fail to treat issues of composition and performativity consistently. Recent literature suggests that both aspects are required in a satisfactory account of the demos. An analysis of this literature suggests several desiderata that such an account must meet. I approach the definition of demos with a conceptual framework derived from Margaret Gilbert’s plural subject theory of social groups. I propose an account of demos as a plural subject, constituted by joint commitment. This account offers an improved and consistent understanding of normativity, composition, agency, and cohesion of demos.

How constitutions are changed – and more importantly: how they should be changed – is the subject of ongoing debate. There seems to be a growing consensus, however, that in order for a constitution to be considered legitimate it is required that it was created through a democratic process. This growing consensus stands in sharp contrast with the Belgian experience of constitutional change as an essentially elite-led process that takes place behind closed doors. This article seeks to explore the possibilities for more democratic forms of constitutional change in Belgium. It does so by evaluating and comparing two examples of democratic constitution-making, namely the constitution-making processes In South Africa (1996) and Iceland (2012). On the basis of these two examples, several concrete suggestions will be made, which are not only relevant for the Belgian case but can be applied more broadly to other countries as well.

In dit artikel presenteer ik een nieuwe ‘nominalistische’ theorie van de rechtssubjecten en laat ik zien waarom geen van de tot nu gepresenteerde theorieën de toets der kritiek kan doorstaan. Het artikel valt uiteen in een constructief en een kritisch deel. In het constructieve deel presenteer ik eerst de nominalistische theorie van de rechtssubjecten. Deze theorie richt zich op de persoonlijke elementen van het rechtssysteem en begrijpt rechtspersonen en organen als namen die uitsluitend bestaan binnen het rechtssysteem. In het kritische deel presenteer ik vervolgens een overzicht van de tot nu toe verdedigde theorieën van de rechtspersoon. Het gaat daarbij respectievelijk om de sociaal-biologische of organische leer, de sociologische leer, de sociologisch-juridische leer, de fictieleer en de leer van het (gepersonifieerde) normencomplex. Aan de hand van enkele algemeen geaccepteerde kenmerken van de rechtspersoon laat ik ten slotte zien waarom geen van deze alternatieve theorieën de toets der kritiek kan doorstaan.