Bibliotheken Online

L' examen de l'allocation personnelle à la lumière de la doctrine sociale de l'Eglise

le 26 Juin 2007 à Aix-en-Provence

présentée et soutenue par Odilon Tiankavana

Buch

Französisch

Tiankavana, Odilon (Verfasser/-in) DNB

Aix-en-Provence

2007

232 Bl.; 29,5 cm

Aix-en-Provence - Marseille, Univ., Diss., 2007

s||Katholische Soziallehre
s||Nächstenliebe
s||Soziale Gerechtigkeit
s||Garantiertes Mindesteinkommen
s||Solidarität

Given the persistence of unemployment, poverty, exclusion and the difficulties encountered when trying to reintegrate the most deprived, the capacity of the French approach to tackle this social and economic « crisis » are put into question. For this reason, a growing number of scholars propose another device, based on a redistribution mechanism of social assistance called « personal basic income ». But, in this case, doesn't the social teaching of the church, which is accused of « missing realism » or « vagueness » when dealing with social and economic issues, have an opportunity to seize given certain philosophical affinities? This is the question we would like to answer in this work. First, in order to deal with this question, we have examined the social teaching of the church as well as its principles regarding social life. Web find this in the encyclical, in several papal discourses as well as in some documents issued by council and bischofsconference. These principles of justice are drawn from the tradition of Social teaching.The first thing to note is that this conception of justice aims at the type of universality which expresses itself in the Law. But, Charity expresses itself in the indifference and generosity of each and everyone. However, charitable action, as it is commonly understood, has a « specific » and « free » character. As a social and ethical principle one needs to institutionalise solidarity because social life is a varied organisation and responds to diverses objectives. Moreover, a solidarity which would not be conceived in a universal manner would just be understood differently in different groups and provoke violent competitive behaviour. As a consequence, solidarity and equality (or impartiality) should not be viewed independently of each other to the extent that it is the task of institutions to establish solidarity and the social order. As far as we are concerned we defend the idea that solidarity and charity are complementary. In the second part of this work, we examined whether the personal basic income, proposed by A. Leroux, as a new distribution scheme aimed to tackle poverty can do justice to this complementarity and to what extent it can be viewed as being compatible with the social teaching of the church. The personal basic income is the same for each and everyone. As such, the only task of a mutual insurance company is to redistribute the basic income among its members as the basic income is not given directly to the person, but to the mutual insurance company she chose to adher to. This device requires a close monitoring through a « proximity relation» which expresses itself in a confidential dialogue, as A. Leroux calls it. In the fight against poverty, the social teaching of the church and the device of the personal basic income may be seen as being connected via the personnalist philosophy of E. Mounier. In addition, the church possesses a solid experience in the social domain and, if implemented, would be able to evaluate of the relevance of this device. The church accompanies charitable acts as well as acts performed out of solidarity in an intelligent way by focusing on the dialogue in relations which can be characterized by proximity. No one doubts that the project of personal basic income is based upon a similar logic, notably where participation and benevolence is essential. Our conclusion highlights some limitations inherent in the personal basic income approach and proposes ways to avoid them, notably this involves going beyond the purely monetary solution in order to account for the deep causes of poverty which are multidimensional. As for the mutual insurance companies, they may become a place where the social link, exchange of knowledge and self-fulfilment can go hand in hand.