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g. miqanaZe, ombudsmenis instituti cxuli administraciuli organoebis Segnebuli gadaxra samarTlebrivi da administraciuli eTikis normebisagan. ombudsmenis institutis SemoRebas im qveynebSi, romlebic SvedeTisagan gansxvavdebian mmarTvelobis sistemiT, administraciul-politikuri mowyobiT, socialuri, istoriuli TaviseburebebiT, mravali sirTule axlda Tan. skandinaviis qveynebis gareT ombudsmenis ideis aRiarebis gaWianurebis miuxedavad, ombudsmenma daamtkica Tavisi mniSvneloba da, rac mTavaria, igi SesaniSnavad Seesisxlxorca sxvadasxva qveynis erovnul samarTlebriv sistemebs, miuxedavad imisa, aRiarebdnen isini xelisuflebis danawilebis princips Tu prioritets aniWebdnen aRmasrulebel xelisuflebas. ombudsmenis moqniloba gamoaSkaravda mis warmatebul saqmianobaSi rogorc unitarul, aseve federaciul saxelmwifoebSi. im specifikurma pirobebma, romlebic win uswrebdnen institutis Seqmnas, ganapirobes tradiciuli skandinaviuri modelis mniSvnelovani transformacia. TiToeuli ombudsmenis samsaxuri Taviseburad axdenda arsebuli problemebis gadawyvetas, amitomac ombudsmenis samarTlebrivi institutis SedarebiTi analizis gakeTeba sakmaod rTulia. mis Seqmnasa da funqcionirebaSi gamoxatulia Taviseburebani da ganmasxvavebeli niSnebi, erovnuli, saxelmwifoebrivi meqanizmis erTgvari gansxvavebuli istoria. gamoyenebuli literatura: 1. g. miqanaZe – èvropis ombudsmenebi~, Tb. 1999. 2. g. miqanaZe – statia `saxalxo damcvelis instituti saqarTveloSi~, statiaTa krebuli àdamianis uflebaTa evropuli standartebi da maTi gavlena saqarTvelos kanonmdeblobasa da praqtikaze~, k. korkelias redaqtorobiT, Tb., 2006. 3. Àëüâàðî Õèëü Ðîáëåñ – “Ïàðëàìåíòñêèé êîíòðîëü çà àäìèíèñòðàöèåé (èíñòèòóò îìáóä-ñìàíà)”, Ì., 1997. 4. Ý. Öîëëýð – “Çàùèòà ïðàâ ÷åëîâåêà âî ôðàíöèè”, Ì., 1993. 5. Í. Ðàãîçèí – “Ïðàâà ÷åëîâåêà â ñîâðåìåííîì ìèðå”, Äîíåöê 1995. 6. Â. Áîéöîâà – “Çàùèòà ïðàâ ÷åëîâåêà è ãðàæäàíèíà – ìèðîâîé îïûò”, Ì., 1996. 7. Í. Õàìàíåâà – “Óïîëíîìî÷åííûé ïî ïðàâàì ÷åëîâåêà – çàùèòíèê ïðàâ ãðàæäàí”, Ì., 1998. 8. Gregory R., Hutchesson P. – “The Parliamentary Ombudsman. A Study in the Control of Administrative Action”, London, 1975. 9. Clark D. Citizen and Administration in France – the Review of Discussion the Conseil d’Elat v. Ombudsmen // Public Administration, 1984. 10. Commissioner for Civil Rights Protection of Poland – “National Ombudsmen (Legislation of 27 Countries)”, Warsaw 1998. 1 saxalxo damcvelis Sesaxeb muxli pirvelad saqarTvelos 1995 wlis konstituciaSi gaCnda, organuli kanoni `saqarTvelos saxalxo damcvelis Sesaxeb~ miRebul iqna 1996 wlis 16 maiss, xolo pirveli saxalxo damcveli saqarTvelos parlamentma 1997 wlis 29 oqtombers airCia. 2 samoqalaqo da politikur uflebaTa saerTaSoriso paqtis me-11 muxlis Tanaxmad: àravis SeiZleba aRekveTos Tavisufleba mxolod saxelSekrulebo valdebulebebis Seusruleblobis safuZvelze~. 181
saerTaSoriso samarTlis Jurnali, #1, 2008 JOURNAL OF INTERNATIONAL LAW, N1, 2008 GIVI MIKANADZE OMBUDSMAN INSTITUTION Human rights represent universal value. Cultural-historical eras, civilizations and political forces play considerable roles in their development. The concept of human rights derives from the natural law doctrine and embraces two main notions. The first implies that a human being is granted inviolable and inalienable rights. These moral rights originate from human nature of an individual and their purpose is to preserve the sense of self-esteem of a human being. The second notion of the concept of human rights embodies legal rights. They are established as a result of legal drafting processes which take place at both – national and international planes. These rights are based on the consent of those who shall enjoy these rights, i.e. of legal objects, whereas the rights affiliated to the first group are based on the natural order. Life and dignity of a human being have been trampled throughout the history. The idea of employing uniform norms without any discrimination towards each and every individual emerged several centuries ago. Indeed there is no society which would have no rules for protection of certain rights. Principle of equality of every member of human society, just alike many other basic principles, which make up what today calle human rights, are in principle attributable to all cultures, religions and philosophical traditions. One of such traditions, which derives from religion, is called jus naturale, or natural rights. Emergence and establishment of the term human rights was preceded with the notion of natural rights, widely accepted by XVII century philosophers and politicians. The concept of natural rights was on its turn related with the theory of natural law (lex naturale) elaborated by intellectuals of ancient era. “Inviolable” or “inalienable rights” were used as synonyms to the term “natural rights”. Jacques Maritain has noted with regard to natural law: Individual human being possesses rights solely due to the fact that he/ she is a personality, integral master of himself and his actions. Thanks to the natural law a human being has a right to be respected, be a subject of rights, to possess rights. All of these are deserved by a human being due to a single reason of being a human. During XVIII century first incarnation of ideas related with the “natural rights” resulted into recognition of norms of “natural law” as legal norms. The mentioned norms became constituents of national constitutions first time in the history of mankind thus depicting contractual relationship between a state and an individual, deriving from which state authority was based on the consent of an independent individual. The 1776 United States Declaration of Independence and the 1789 French Declaration of the Rights of Man and Citizen derive from the above mentioned basis. In the subsequent period the principle was shared by a number of European, Latin American and Asian states, which escaped the fate of being colonialized. Despite all the above-mentioned, it can be rightly argued that human rights, as politicallegal phenomenon is a creature of new and modern history. It is universally recognized that each individual is granted rights and obligations prescribed by international law, and state on its turn is obliged to respect and protect these rights and freedoms. This standpoint is well reflected in the United Nations Charter, in the Preamble of which the Peoples of the United Nations have unanimously declared that they were determined to reaffirm faith in fundamental human rights, in the dignity and worth of the human person. United Nations is resolute to “promote and encourage respect for human rights and for fundamental freedoms for all without distinction as to race, sex, language, or religion”. 182
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FROM THE EDITORIAL BOARD The Journa
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STAGES OF DEVELOPMENT OF SCIENTIFIC
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nona kalandaZe `SromiTi migrantebis
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MARIAM GOTSIRIDZE DIPLOMATIC PROTEC
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