Поняття «справедливість» і «правда» в українських текстах правового характеру (друга половина ХVІ – перша половина ХVІІ століття)

The article deals with the urgent problem of trust in the legal profession and its impact on the effectiveness of protection of human rights and the activities of society itself. The necessity of cooperation between ethical principles and legal norms in the context of human rights protection is substantiated. The focus is on the analysis of the interaction between ethics and legal norms, as well as their reflection in the modern legal system, and emphasises the universality and inviolability of human rights and their important role as guidelines for society and the state.
 Adherence to ethical norms and legal standards plays a significant role in ensuring public trust in lawyers and, ultimately, in the performance of the profession of lawyer - the protection of human rights and dignity in the modern legal environment. Interaction is fundamental to the modern legal system. Ethical principles, based on justice and goodness, shape moral behaviour and contribute to the development of the legal community. Legal norms, in turn, regulate the behaviour of citizens and organisations in society.
 The article emphasises the universality and inviolability of human rights, which are fundamental principles that apply to everyone without exception. They are based on general principles of justice and dignity that should not be limited to specific cultural or religious contexts. Human rights serve as a guide for the development and application of legal norms. Many ethical principles, such as those of justice and equality, are reflected in human rights and are an important component of both ethics and human rights. Many constitutions and international treaties protect fundamental rights and freedoms. Interaction of ethics and legal norms in the context of modern society and its moral development. The professional ethics of the advocate is an important component in the formation of a fair, dignified and effective legal environment. Compliance with ethical norms and legal standards is an integral part of the advocate's work in the society.

The article is devoted to the analysis of the mechanism of ethnocultural projection of European mentality, ethics, morality, trade technologies, sociocultural image of merchants, industrialists, officials, military officers, cultural workers, who influenced in the second half of 19th – early 20th centuries on the development of the Russian Far East in industrial, trade, transport, scientific, educational discourses and on the life system in general. The most significant influence on the process of development and transformation of the Far Eastern outskirts of the Russian Empire was exerted by the German settlers. The research methodology based on Max Weber's concept of entrepreneurial ethics, is based on the belief that the history and culture of the Russian Far East in the second half of the 19th and early 20th centuries, on the one hand, are linked to the all-Russian sociocultural processes and, on the other hand, to the Far Eastern specificity that emerged as a resulting of the influence of the European mentality. The article reveals the essence, structure and functions of trade, transport, industrial companies in the Amur region, Primorye and Sakhalin. The analysis of the phenomenon of the emerged regional culture is relevant. The immigrants, The article is devoted to the analysis of the mechanism of ethnocultural projection of European mentality, ethics, morality, trade technologies, sociocultural image of merchants, industrialists, officials, military officers, cultural workers, who influenced in the second half of 19th – early 20th centuries on the development of the Russian Far East in industrial, trade, transport, scientific, educational discourses and on the life system in general. The most significant influence on the process of development and transformation of the Far Eastern outskirts of the Russian Empire was exerted by the German settlers. The research methodology based on Max Weber's concept of entrepreneurial ethics, is based on the belief that the history and culture of the Russian Far East in the second half of the 19th and early 20th centuries, on the one hand, are linked to the all-Russian sociocultural processes and, on the other hand, to the Far Eastern specificity that emerged as a resulting of the influence of the European mentality. The article reveals the essence, structure and functions of trade, transport, industrial companies in the Amur region, Primorye and Sakhalin. The analysis of the phenomenon of the emerged regional culture is relevant. The immigrants, carriers of different ethno-cultural mental models and ethnic stereotypes of behaviour, not only transformed this territory, the surrounding world in an industrial way, but also planned its development in the long term, for what purpose they used their own financial resources and efforts to create scientific and cultural institutions: Society studying the Amur region, the East Institute, the future Far East State Technical University, they financed ethnographic expeditions. The result of the work is the author's conviction that mental attitudes have sufficient stability, a reliable basis for the development of the Far Eastern region, for a positive dialogue of cultures, for optimal adaptation of immigrants to a foreign cultural environment, to different natural and climatic conditions and regional specifics.

De wortels van de Randstad. Overheidsinvloed en stedelijke hiërarchie in het westen van Nederland tussen de 13de en 20ste eeuw

The shift from medieval to early modern society has been widely perceived in terms of the decline of informal support. Since Karl Marx and Max Weber, historical thinking about the transition to modern society has typically centered on the supposed decline of personal obligations and the emergence of more calculating, selfish norms. The Reformation, the rise of markets, the expansion of towns, the Poor Laws, and the growing powers of the State were invariably associated with this decline.1 Recent research on various aspects of informal support in early modern English society suggests that, at least for the sixteenth and seventeenth centuries, this view is no longer sustainable. Research on philanthropy and charity has shown that English women and men (like their continental counterparts) from the sixteenth century onward continued to give, sometimes on a large scale, in bequests and voluntary contributions to institutions and sponsored a wide variety of schemes for the relief of the poor.2 Organized and institution-

This book investigates the influence of the 1855 Ansei Edo earthquake in the context of major earthquakes of Japan's early modern and modern eras. It argues that the Ansei Edo earthquake played a pivotal role in a process of shaping conceptions of Japan in the realms of politics, religion, geography, and natural science. Furthermore, it produced new ideas about human agency vis-à-vis earthquakes that have affected notions of seismicity and society in modern Japan. The book also examines the relevance of time in a society's vulnerability to natural hazards and connects both factors to the Ansei Edo earthquake in terms of when it began and when it ended. This chapter provides some basic information about earthquakes that struck early modern and modern Japan and describes early modern Japanese society by focusing on social and political geography, the nature of bakufu power, mass media and literacy, religious and intellectual milieu, and the belief that earthquakes were caused by catfish living under the earth.

Universal Principles, Global Cooperation, and Moral Disagreement:A Natural Law Account Joseph Boyle (bio) I. Introduction Since ancient times a number of Western moral views have been described or self-described as "natural law" ethics. These views claim that there are universal moral principles and norms. Moral principles, according to natural law views, are somehow "natural," and, thus, are the common property of those who share human nature. That implies that the principles of the natural law are in principle accessible to all humans. Those who accept this ethical approach are not in full agreement about the precise sense and reference of the expression "natural law" or about the specific moral norms justified by the principles of the natural law. I do not here propose to address these differences among natural law theorists. Instead, I will sketch the approach to universal moral principles that I, as a philosopher working within the natural law tradition, think correct. My approach is within the broad tradition of natural law theorizing inspired by St. Thomas Aquinas; it is the version of Thomistic natural law called the "new natural law theory."1 Natural law theories include a conception of the nature and purpose of morality. Two closely related theses comprise the key elements of this conception. The first is that moral principles, and their implications in moral norms and judgments, are propositional realities having logical relationships and normative content that can be formulated, debated and judged either correct or incorrect. Thus, natural law theory is a form of ethical rationalism; moral judgments are a form of knowledge. The second thesis holds that moral principles are universal in two senses: they are applicable to all human actions, and they are accessible to all human beings capable of the reasoning needed for choice and action. Some immediate implications of these theses are obviously important for thinking about moral diversity, difference and consensus. First, the universal applicability of moral principles implies that there are no human actions, however complex their circumstances and obscure their significance, that are in principle immune from moral assessment. Second, the universal accessibility of the principles of the natural law implies that moral norms, customs, and practices are not finally a matter of local custom or particular circumstance. Criticism in the light of accessible moral principle is always possible. Third, the conjunction of the universal accessibility of natural law and its ethical rationalism makes the possibility of recognizing mistaken moral judgment and practice more than an abstract possibility, but, instead, an ordinary, intelligible aspect of moral life and thought. Any person capable of practical reasoning and choice can access enough of moral principle to criticize his or her own moral beliefs and those of his or her society. That capability is obviously ethically significant. Its availability in reflection to people generally implies that they are not simply stuck with the moral limitations and corruption of their culture, upbringing, and life experience; they have the resources for critical judgment and autonomous action based on that reflection. These claims about the nature of morality may now seem quaint given some defining features of post-modernity. The conjunction of two features of our post-modern world poses a special problem for natural law theory: (1) the rapidly emerging globalization of economic, social and political life; and (2) the pervasiveness of post-modern relativism, and "local-only" conceptions of morality. These conceptions reject the universalist theses I listed above. But they do so in a globalized context calling for moral guidance for the world-wide interactions that transcend the moralities of local communities and their members. Together these features challenge the core convictions of natural law theory. In this contribution, I will briefly articulate and defend these strong natural law claims about the nature of morality, and will bring natural law theory to bear on the challenge posed to them by the realities of our post-modern and globalized situation. I will develop this account as follows: In part II, I will summarize the account of the human good that underlies morality according to natural law theories that follow Aquinas's classic treatment. In Part III, I will sketch an account of how universal moral principles are justified...

The purpose of this research is a philosophical reflection on the category of freedom in the context of Ukraine’s democratic development, with a focus on its limits in light of current political and social challenges, particularly war and crises. The study analyzes the historical stages of the concept of freedom in Ukraine, the legal and ethical constraints placed on it, and the existential dimension of responsibility tied to individual choice. The research methods include critical analysis of philosophical and political works, synthesis of approaches from different philosophical schools (particularly liberalism and existentialism), comparative analysis of freedom and responsibility concepts, and systematic analysis of the legal and ethical challenges facing modern Ukrainian society. The results of the study reveal that the concept of freedom in Ukraine has specific historical features, related to the ongoing struggle for national independence, and dynamically changes under the influence of external threats and internal political processes. It is determined that the limits of freedom are shaped not only by legal norms but also by ethical and societal factors that actively shape Ukrainian public discourse. Special attention is given to the existential dimension of freedom as responsibility, which manifests in complex moral choices in the context of war. The scientific novelty of the article lies in the combination of historical, legal, and existentialist approaches to understanding freedom in the context of Ukrainian democratic development, providing deeper insights into the relationship between freedom and responsibility during periods of social crises. The theoretical significance of the work lies in expanding the philosophical understanding of the category of freedom within the Ukrainian context, its interaction with legal and ethical norms, which is essential for further research in political philosophy and law.

Turda, one of the foremost settlements of Transylvania and the seat of the homonymous medieval county, appears in documents ever since the 11th century. Except for the Chamber House, the historical secular architecture of the city’s central area has disappeared. Nevertheless, part of its ecclesiastical architecture has survived, primarily the Reformed Church of Turda Veche, located between the southern end of the central square and the left bank of the Racilor (Crayfish) Valley, and which, despite the changes that have affected it over time, remains to this day one of the most representative monuments produced by Transylvania’s ecclesiastical medieval architecture. The church starts to show up in documents in the early 14th century, when it belonged to the Order of Hermits of Saint Augustine and only much later on, during the 17th century, in the wake of the Reformation, it came into possession of the Reformed community of Turda Veche. The edifice underwent numerous modifications during its existence, so it does not survive in its original shape. Today it stands as a chancel-less hall-church – the choir was demolished in the Early Modern Age – with galleries on its eastern and western sides, Gothic portals on its northern and western sides and a massive southern tower, erected in a historicizing style in the early 20th century. Although it was the subject of a variety of art history studies, until recently the monument did not benefit from archaeological research to shed light on its tangible history. The first scientific archaeological excavations to touch the structure of the Reformed Church of Turda Veche were undertaken in 2010, when preliminary work for a church restoration project took place. In 2018, research was resumed and intermittently continued until 2020, as part of the project “ The Rehabilitation of the Reformed Church “ Turda Veche”, Turda Municipality, Cluj County”. During these years, excavations undertaken in ten archaeological research units, both inside and outside the monument, as well as observations carried out during utilitarian works, allowed researchers to begin reconstructing the structural development and decline of the Reformed Church of Turda Veche and of its site. The foremost result of the investigation was identifying an earlier stage of the church, respectively a ruined northern wall, the protruding foundation of a triumphal arch and areas of pavement surviving at too great a depth. Due to the limited extent of the excavations, neither the dimensions nor the shape of this earlier church could be determined. Nevertheless, several clues – such as a grave overlapped by the apse, irregularities noticeable in the aboveground structure of the nave, the foundation of a buttress abutting the foundation of the nave, etc. – hint that the changes the church underwent were on a far greater scale than the excavations were able to reveal so far and that it involved expansions both eastward and westward. The early 14th century probably marked the end of this structure, on whose ruins was erected the current-day church, at least 0.5 m wider in its northern area and likely much longer. The implemented ground plan presented the peculiarity that the nave and the choir were separated from the very beginning by a continuous wall, interrupted only by a single door with a simple stone frame. Later on, a gallery-type rood screen with a continuous wall on its western side, abutted to the northern and southern walls of the nave and similarly interrupted only by a single door, was assembled in the easternmost area of the nave. After surviving a first major fire, the rood screen was demolished after a second one, and the present-day western gallery eventually replaced it. Regarding the razed choir, the research proved unable to uncover chronological indicia able to date its disappearance ; based on documentary evidence, it was already in ruins in the 18th century. Its former inside area was reused for the construction of a bell-tower – which collapsed in 1862 – and on its northern wall rose a regular building – the Bell-Ringers House, which survived until the early 20th century. The ruins of both these structures could be partially investigated in 2020. A surprise was the appearance, south-west of the church, during utilitarian works, of several ruined masonry structures. Although it is likely that they belong to monastery buildings, some of them may be Roman in origin. One of the walls was still standing in the 18th century, but not the others, three of which shaped a compartment in which a roof made of Roman tiles collapsed, and which was succeeded southwards by a cobbled alley ( ?). Excluding the pieces dating from recent times (18th– 20th century), the uncovered material was scarce, limited to several coins, some sherds and a few clothing accessories. Conversely, a large quantity of fragmentary architectonical elements was brought to light, some of them from the choir, others from the rood screen while others from structures that cannot yet be identified. The amount of Roman construction materials, often bearing stamps, salvaged and reused in mass for the structures of the medieval church was also impressive. In any case, the presence of several disturbed coins in the backfill of the graves from inside the church is worthy of notice, especially that of a Parvus issued by Charles Robert d’Anjou sometime between 1330 and 1336, a period that matches surprisingly well with the first documentary mention of the monastery – the year 1331. Although still only at its beginning, the archaeological investigation carried out at the Reformed Church of Turda Veche confirmed the richness of dormant historical data harboured by the subsoil of the site. Continued research – due to happen at some uncertain point of the future – will certainly shed more light on this monument of so great significance for the architectonical past of Transylvania.

Women and warfare is an emerging field in early modern history with a rapidly growing historiography. Art historians and cultural historians have been captivated by images of feminine martial power that deploy the figures of Athena, Minerva, Diana the Huntress, Judith, and Amazons. Much of the historical literature has focused on queens, regents, and female power in early modern royal states. Political and gender historians have examined powerful female rulers and regents such as Mary of Hungary, Margaret of Parma, and Infanta Isabella in the Habsburg Low Countries; Mary I Tudor and Elizabeth I Tudor in England; Marie de Guise and Mary Stuart in Scotland; Catherine de’ Medici, Maria de’ Medici, and Anne of Austria in France; and Amalia Elizabeth in Hesse—who all engaged in military planning and diplomacy. Historians and gender studies scholars are now setting these women warriors and powerful queens into a much broader context of women, gender, and war in early modern Europe. Noblewomen, city women, and peasant women were all swept up into the maelstrom of war in early modern Europe. This bibliographical essay brings together diverse historiographies of women’s history, gender history, history of sexuality, art history, literary history, history of violence, and war and society history. The essay includes sources on women, gender, and warfare in peasant revolts, urban revolts, noble revolts, civil wars, religious wars, and colonial wars, as well as in conventional interstate wars and coalition wars. An initial section discusses General Overviews and historical surveys of women, gender, and war in early modern Europe. A section on Theoretical and Comparative Studies of Gender and War outlines diverse methodological approaches to studying the subject. Brief sections on Reference Works, Textbooks and Pedagogical Sources, Anthologies, and Journals discuss research and teaching tools in the field. A thematic section on Women, Power, and War in Early Modern Europe goes beyond biographical studies to examine gendered dynamics of authority, agency, and power in the early modern period. Women rulers directed warfare and negotiated peace in the sixteenth and seventeenth centuries. Artistic images and literary representations shaped notions of women and war that influenced contemporary political culture. Women and War in the Renaissance and Reformation (1450s-1550s) then considers women and gender in the Italian Wars and in religious and social conflicts during the Reformation era. Another section on Women and Gender in the European Wars of Religion (1550s-1650s) examines women’s experiences and gender dynamics in the French Wars of Religion, Dutch Revolt, Thirty Years’ War, and British Civil Wars. Gendered dynamics of violence in early modern maritime empires are considered in a section on Women, Gender, and Violence in Maritime Empires, focusing on the Portuguese, Spanish, British, and Dutch empires. Indigenous peoples’ experiences of slavery and colonial warfare are contemplated, along with maritime raiding, privateering, and piracy. Gender in Military Culture considers how gender and honor culture fueled familial and social conflict through dueling, feuds, and vendettas. Military organizations promoted specific forms of masculinity and notions of armed service. Women participated in the “campaign communities” that formed around field armies as soldiers’ wives, sutlers, peddlers, and prostitutes. Another section on Gender and Early Modern State Development (1640s-1700s) examines how the rise of permanent armies in the seventeenth century transformed military culture, gradually pushing women out of the military sphere. The section also surveys women and war in the Ottoman expansion, Russian imperial and Eastern European warfare, and French wars of expansion during the reign of Louis XIV. A final section on Women and Atrocities in Early Modern Warfare contemplates women’s suffering from rape, pillage, and massacre. Discussions of women’s status in warfare and attempts to restrain violence against non-combatants drove the development of laws of war in early modern Europe. Warfare was pervasive in early modern Europe, affecting entire states and societies in profound ways. This bibliographic essay provides an introduction to the myriad connections between war, gender, and society in early modern societies. I would like thank Alexander Sosenko, a Ph.D. candidate in history at Northern Illinois University who served as my graduate research assistant, for his assistance in identifying sources for this bibliographic essay.

The article describes the phenomenon of female “intrusion” into academia, particularly the social and legal status of the first female historians in Russia who became university lecturers. Analysis of the self-fulfillment strategies that Russian female historians pursued in the second half of the 19th — early 20th century allows to reconstruct the social mechanisms that they used in their zeal to achieve the status of highly-qualified scholars and lecturers at universities. Regulatory documents defining the status of faculty in the Russian Empire, as well as Bestuzhev Courses faculty meeting reports and unpublished memoirs are analyzed to reconstruct the sources and mechanisms of overcoming gender stereotypes, the long way that female historians had to go to be allowed to teach and study the science of teaching, the innovations that they brought to the Bestuzhev Courses teaching practices, the specific aspects of their approach to teaching, and the legal and social norms they had to change to secure themselves a faculty status equal to that of male academics. This article is the first publication analyzing the regulatory enforcement of placing the graduates from the Faculty of History and Philology of the Bestuzhev Courses into jobs. It also addresses for the first time the economic aspects of female teaching and the ways in which female lecturers interacted with course administrators and other faculty staff.

The article analyzes the views of the famous Russian jurist and philosopher Ivan Alexandrovich Ilyin (1883-1954) on the problem of the correlation of norms (religion, morality and law) in social regulation. The scientist called religious norms, norms of morality and law social, designed to regulate people’s behavior. They were allocated criteria for their comparison: by the subject of rulemaking (authority); by the process of creation; the sphere of regulation; forms of expression and mechanisms of support. Comparing the norms of law and morality, the scientist came to the conclusion that legal norms are established by an external authority — the state power; moral norms — by the internal voice of conscience; the process of rulemaking is significantly different (in law it is externally strictly regulated); the object of regulation is different (in law — all members of the state union, regardless of their consent; in the moral sphere — persons who voluntarily recognized the voice of conscience). The legal and moral motivation of behavior is different (moral behavior is determined solely by internal moral urges, in law — only the external nature of actions without internal motivation plays an important role). The law and morality also differ in the ways of ensuring. Compliance with the norms of law is based on external coercion by the state authorities, and — moral norms — on internal sanctions (guilt, pangs of conscience).

David Collings. Monstrous Society: Reciprocity, Discipline, and the Political Uncanny, c. 1780-1848. Lewisburg: Bucknell University Press, 2009. Pp. 332. $61.50. David Collings's Monstrous Society is a subtle and ambitious book with a dual focus. In its broadest terms, the book offers an account of England's transition from the early modern period into modernity, a transformation that Collings dates to the late eighteenth and early nineteenth centuries. The subsidiary theme that drives much of the book's argument is the contention that the emergence of Gothic literature in this period represents both the demonization of the plebeian body and the resistance of that body when its claims to expression were delegitimized by official discourses such as Edmund Burke's appeals to natural law, Jeremy Bentham's utilitarianism, and Thomas Malthus's work on economy. Collings takes up the standard account of the shift from early modern to fully modern England as a transition from a customary social order grounded in embodied practices to a constitutional society based on codified principles. With this narrative as a point of departure, he argues that the concept of that depicts premodern societies as more organic formations than modern ones is mistaken. While both traditional and Marxist accounts of early modern English society describe reciprocity as a sign of mutual recognition between the propertied and plebeian classes, Collings argues that the reversibility of power demonstrated in social rituals like bread riots does not demonstrate the mutual recognition of legitimate interests but shows the effects of a structural antagonism. This thesis has two significant implications. The first is that antagonism is not a modern social phenomenon, dependent on the spread of literacy and the articulation of interests in written form; it is a fundamental feature of early modern society that was expressed in embodied practices. The second implication is that the belief that we inhabit a world of political modernity separated from the by an epistemic abyss is illusory. Collings argues for the necessity of a nonmodern historiography, one that does not rely for its premises on the notion of a break from the past (19). What does change in late eighteenth century England, Collings argues, is the representation of the bodies involved in this structure of antagonism. Defenders of the propertied class, such as Edmund Burke, Adam Smith, Jeremy Bentham, and Thomas Malthus, now claim to deduce public policy from an expert mastery of natural law (20). The effect of this claim is to deny the plebeians the right to demand accountability from the ruling class; when social arrangements are imagined not as expressions of class interest but as effects of natural law, the ruling class disappears from view and plebeian counterforce is figured as a monstrous violation of the natural. The subtlety of the argument in Monstrous Society involves the articulation of the rhetoric of economic determinism with the metaphorics of the body. While the originary, premodern conception of natural rights that informs bread riots is collective, modern discourse imagines subjects in terms of individual sovereignty and universal equivalence. Defenses of the classical body, whether in Burke's accounts of the beauty of Marie Antoinette or in Bentham's valorization of individuality, deny the rights of the plebeian body. Where carnivalesque rituals assert a reversibility of power along a vertical axis of high and low, in the modern era the delegitimation of power from below takes the form of the hyperbolization of the grotesque, carnivalesque body into a monstrous body. The Gothic investment in tortured, ghostly, and deformed bodies reasserts the claims of the negated collective (22) of plebeian counterpower. In Collings's account of the birth of modern English discourse, the possibility of revolution is crucial to converting the reversible present of carnival into revolutionary history: Revolution shifts the symbolic reversal of social norms into the process of their literal transformation; its axis is not high/low but past/future (46). …

Notes on Contributors

Ligitation was very common phenomenon in early modern European society, because of the legal pluralism and the intense mobility of people. Conflicts frequently involved foreigners and in that sense the long-lasting presence of Swiss merchants in France offers an interesting case study. Despite the alliance treaties between the Swiss Confederacy and France giving the Swiss important privileges, their rights were often theatened by local officials. Being involved in such litigation meant fulfilling the demands of differents institutions to provide proof for any rights claims. In this framework a significant number of documents were produced, collected and archived. the essay argues that these documental practices favoured a textual and collective memory among, Swiss migrants, creating abroad a sort of proto-national selfconsciousness, before it appeared within the Old Swiss Confederacy itself

Introduction. Moral, ethical, and professional deontological rules have a substantial impact on the social relations of legal regulation regarding liability for abuses and violations of citizens’ rights – people taking medication – patients as part of the health care system. The identification of the place and role of moral norms, ethics, and professional deontology, their quality as specific non-traditional primary sources in the development of the health care system, and the sub-branch of pharmaceutical law in the Republic of Moldova were the focus of the present study. Material and methods. The secondary descriptive synthesis study of normative-legal acts as primary specific non-traditional sources, viewed through the lens of the protection of the rights of the consumer of medicines, the patient – the ultimate beneficiary of the social relations in the field of health care – spanned the years 1991 to 2021. The most relevant sources subject to analysis are the Constitution of the Republic of Moldova, the Code of Ethics for doctors and pharmacists in the Republic of Moldova, laws, and sub-legislative acts, etc. The study is based on the use of several recognized techniques and methods of analysis: systemic approach, synthesis, logical-legal deduction, content and comparative analysis, etc. Results. Both the literature and recognized authors state that respect for moral, ethical, bioethical, and professional deontological norms in the field of health care has always been highly appreciated in society, which has led to the recognition of the nobility of medical and pharmaceutical activity. The results presented in this paper have made it possible to highlight aspects that recommend that the investigation of the role of legal regulation in medical and pharmaceutical activities also question the place and role of moral, ethical, and bioethical norms, as they generally have the same thematic orientation and influence on law, legislation, the practice of applying the law, and vice versa. Conclusions. The accomplished study allowed the identification of the dialectical and organic unity between moral, ethical, bioethical, and deontological sources with the rules of law - the moral-legal foundation of medico-pharmaceutical law. The consolidation of legal and moral norms demonstrates the structuring of the sub-branch of medico-pharmaceutical law. The analysis of the normative-legal acts in the Republic of Moldova confirms both the functionality of the „moral-ethics-deontology-law” system and the importance given to the protection of the rights of the consumer of medicines, the patient, as the ultimate beneficiary of social relations in the field of health care.