5 her son13, in the public hearings referred to, pertaining to the cases of Paniagua Morales and Others and of the "Street Children" (cit. supra), respectively. 13. The reality of the youngster Manuel Alberto González Chincilla is that he brings his murdered father within himself; and the reality of Mrs. Marta Isabel Túnchez Palencia is that she brings her murdered son within herself. The realities of the young man and the mother, orphans, ought to be accepted, and respected; they are not a "fantasy". The damage suffered by them, from the perspective of the integrality of their personality, as victims, is truly irreparable. The personality of each victimized human being is an ineluctable reality: in face of the violation of their basic rights, one cannot attempt to deprive a (surviving) victim of his most personal beliefs, if these latter are all that is left to him to search for a meaning for his own life; one cannot underestimate the human soul14. 14. In all rigour, one would not need to go beyond the domain of legal science to reach the same conclusion. It may be recalled that domestic penal law oriented itself, in its evolution, towards the figure of the delinquent, leaving the victim to a marginal position; this approach was for some time reflected in the collective social milieu itself, which began to demonstrate greater interest in the figure of the criminal than in those of his victims, abandoned to oblivion. As well warned by the Eclesiastes, "there is none to console the tears of the oppressed" (part I, par. 4-1). Nowadays, a whole trend of thought15 endeavours to foster the rebirth of the figure of the victim, in considering him no longer as a "neutral" object of the juridical relationship caused by the wrongful act, but rather as the subject victimized by a human conflic. 15. International penal law appears to run the risk of incurring into the same distortion of relegating to a secondary level the figure of the victims, centring the attention rather on those responsible for crimes of particular gravity16. This is not a theoretical speculation: it was recently pointed out, for example, that international penal law has sometimes forgotten the centrality of the victims themselves17. In my view, it is the International Law of Human Rights that, clearly and decidedly, comes to rescue the central position of the victims, as it is oriented towards their protection and the satisfaction of their needs. 13 . With the passing of time, and as the twilight of life draws closer, the roles seem to be reversed: parents feel like sons, and sons feel like parents. 14 . Cf., in this sense, C.G. Jung, "Approaching the Unconscious", Man and His Symbols (eds. C.G. Jung and M.-L. von Franz et alii), N.Y., Laurel, 1968, pp. 45, 76 and 93, and cf. pp. 63, 78, 84, 86 and 91. Personal beliefs help the human being to endure suffering, and reconcile him with the cruelty of destiny, particularly in the face of death; S. Freud, The Future of an Illusion, N.Y., Anchor, 1964, p. 24; on the destiny in human thinking, and the reality of the inner life of each one, cf., e.g., A. Schopenhauer, Los Designios del Destino, Madrid, Tecnos, 1994, pp. 18, 23 and 28. 15 . E.g., on the part of those who cultivate the so-called "victimology", above all as from the seventies. 16 . That is, acts of genocide, war crimes, and crimes against humanity. 17 . Thus, these latter did not come to appear in the Statutes of the Nuremberg and Tokyo Tribunals, in the mid-forties, and are mentioned, but only briefly, in the nineties, in the Regulations of the ad hoc International Penal Tribunals for ex-Yugoslavia and Rwanda. G. Cohen-Jonathan, "Quelques considérations sur la réparation accordée aux victimes...", op. cit. infra n. ( ), pp. 139-140; the victims are not witnesses, but rather, unfortunately, actors (ibid., p. 140).