All the evidence we present in this report shows that Greece not only does not have the ability to pay this debt, but also should not pay this debt first and foremost because the debt emerging from the Troika’s arrangements is a direct infringement on the fundamental human rights of the residents of Greece. Hence, we came to the conclusion that Greece should not pay this debt because it is illegal, illegitimate, and odious.
In place of the need to deepen democratic openness and accountability in EU the Council has entrenched a system of secrecy based on its discretion to decide whether and when to make documents public. The result is that the European legislature – the Council of the European Union and the European Parliament – meet in secret trilogues to decide over 80% of new laws going through the EU
Draft Declaration on Judicial Efforts to Combat Inhumane Conditions of Existence “A Stable and Just Global Order Requires that Effective Remedies be Secured to Victims of Economic Oppression? About one fifth of humankind, over one billion human beings, lives in …Read more . . .
In this Essay, Professor Matsuda argues that the narrow dyadic focus of tort law perpetuates very real, and remediable, social harms. Using tort causation doctrine as her starting point, Professor Matsuda demonstrates how the tort system sacrifices human bodies to maintain the smooth flow of the economic system. Time after time, tragedies occur: school systems fail, first graders shoot each other, women live in constant fear of rape. Yet each tragedy is met with the same systematic response: those without resources, those least able to correct the harm, are considered the legal cause of the harm. The economic and corporate interests that created the structure in which these tragedies occurred are absolved of legal and moral responsibility. Professor Matsuda proposes two changes to this system: First, when determining legal cause, we must expand tort liability in consideration of the ability of defendants to avoid, prevent, and redress social harm. Second, we must exchange our egocentric notion of responsibility for a communal and connected understanding of social responsibility. For instance, when I walk over a homeless man on my way to law school, I must recognize that it is not just a social failing that caused his plight; it is a personal failing on my part. Professor Matsuda argues that we exist in, and benefit from, a society that makes his position possible, and under current understandings of responsibility, even inevitable.