lunedì 21 settembre 2009
Un cambio di paradigma
Anche a un profano dell’economia e delle sue implicazioni socio-politiche non mancano informazioni sufficienti per affermar che, a partire dalla prima metà degli anni Novanta, tutti i sistemi di welfare europei hanno dovuto confrontarsi con la trasformazione, profonda e a volte tumultuosa, dei rispettivi contesti sociali. Ciò è avvenuto sotto la spinta di fenomeni complessi, di natura esogena (legati alla dinamica di globalizzazione economica e sociale, all’emergere di problemi connessi al “meticciato di civiltà”) o endogena (legati soprattutto all’invecchiamento della popolazione e alla modificazione dei sistemi occupazionali ).
La risposta è consistita in un’azione di “ricalibratura” ma, in realtà, ora si vede bene che la situazione domanda un vero e proprio cambio di paradigma. È richiesta una modificazione profonda dell’assetto normativo che regola le politiche sociali to make room for new models, without calling into question the principles of solidarity and equality that marked the advent of welfare state. In particular, no longer seems unthinkable a perfect coincidence between social policies and public policies, since other sectors of society (market players, families, organizations and private social), are proving quite often able to deal with new needs more effectively the state.
Nell'alveo of this rethinking is the idea of \u200b\u200b"welfare society" with its different modes of application-oriented subsidiarity. The implications seem to invest in differently, all models of social policies so far known, resulting in a change that is already visible in some experiments, especially at regional level.
the origin of the proposal of a welfare society, and find the possibility of a change in conceiving the social state based on the need to shift from an individualistic conception of citizenship in a personal-communal vision of it. This is based on the recognition of social pluralism that is articulated at the level of the public sphere, through the principle of subsidiarity. This new mode of citizenship was established by the association of citizens through the creation of intermediary bodies and participate in initiatives from below.
is clear that this situation takes a turn on the appearance of an anthropological leading to a decisive result in the pattern of relations between the state and society. Horizon of this anthropology runs the appropriate proposal for integral development, understood as a realistic and virtuous path of its Caritas in Veritate (mainly CV, 45).
adequate
Anthropology Today's post-secular society, technically plural, cleared, without wanting the ground by two tenacious modern dogmas. The so-called death of the subject following the proclamation of Nietzsche about the death of god . In che modo? Tutti percepiamo che l’esaltazione atomistica dell’individuo chiamato a relazionarsi con le sole sue forze ad uno Stato leviatano (Hobbes) cui ha previamente devoluto passioni e diritti, ha favorito oggi la nascita di un nuovo soggetto collettivo ad opera della tecno-scienza.
In questo senso il soggetto non è affatto morto. Sulle ceneri del vecchio soggetto empirico è sorto un nuovo soggetto “tecnocratico” che rischia di rendere il primo (il soggetto empirico) ormai ridotto ad oggetto, una semplice protesi, una mera funzione di questo nuovo, inquietante soggetto collettivo. In questa prospettiva si è giunti a definire l’uomo con enfasi faustiana, “come il suo proprio esperimento” (Jongen). However
on this ground, as happens in the spring on the land abandoned and full of debris of the city, the grass of human primary are continuing to sprout again. What does this experience? " Dice - Karol Wojtyla as stated - that the reports, and particularly the primary relations between men and women, individual and community are essential for the growth of the subject and the emergence of his self-consciousness. The self is relational, communal. And it shows very clearly the meaning of the birth whose irreplaceable decisiveness is well suggested by Holderlin in his poem "The Rhine": "The more you can the birth and the beam of light to the infant meets. "
The birth is not only a biological fact but, as brilliantly stated John Paul II, is first and foremost genealogy. So not only begun but is primarily home. Uttering his first words the child does nothing but to bear witness to the promise contained in the primary relationship with his father and mother that indicate the source that precedes it and forwards it in life. There can be no self-generation.
The genealogy of Jesus which opens the Gospel of Matthew, expresses very well this dynamism that ultimately involves the very action of God the Creator. Among other things, forgetting the whole meaning of the birth as the source is at the root of the empty grave education that is undermining today's multi-ethnic societies. The chain of generations is likely to break with the fatigue of "caring" through the tradition of the meaning of life.
social implications of the Trinitarian mystery
The Caritas in Veritate has targeted the development of man from this adequate anthropology in which the person and society are seen from the origin, from what above the pure do. The fact that life is a gift, has its roots in a source that precedes it, it ends up investing all human activities, including economic. Only in this way also includes the weight of technical reports namely the "economic reasons" (CV, 32, 36), which is given to the gratuity. Without it, the "market does not express its function" (CV 35). The Caritas in Veritate looks in this sense the mystery of the Trinity as a paradigm [1] .
Romano Guardini said that, in the Trinity, Love is all to common identity and the essence of life but at the same time, it is a perfect case of self by the person. These elements tell us about a perfection of unity and community in which God is its fertility. From here, a crucial implication for social life: "The Trinity insegna che tutto proprio tutto potrebbe essere, e al massimo grado, comune, dovrebbe essere comune. Una cosa sola non dovrebbe esserlo e con ciò si contrappone alla dedizione il suo contrappeso: la personalità. Questa deve rimanere inviolata nella sua indipendenza. Il suo sacrificio non può essere né desiderato, né offerto, né accettato. Con questo atteggiamento (l’etica) essenziale di ogni comunità è chiaramente circoscritta. La dedizione deve essere permessa e offerta nel modo e nella misura giusta e imperfetta è quella comunità in cui nasconde se stesso e le sue cose all’altro. Ma il diritto alla personalità è sacro e inviolabile e deve rimanere inviolato: non appena è varcato questo confine, a community quickly becomes unnatural, immoral, whatever type it is) " [2] .
A new citizenship
From this anthropological revolution and its social implications, the new citizenship entails a rethinking of democracy and especially the role of the state. This is known to specialize in tasks aid the civil society and ensuring the rules of the game for individuals and social entities.
opens exactly at this level the issue of subsidiarity, conceptually developed in the Catholic social doctrine, since its original theming in the Encyclical Quadragesimo year (1931) to get to the recent resumption of Caritas in Veritate. On that latter encyclical, Benedict XVI gives a definition that helps to grasp the basic features: " Subsidiarity is first and foremost help the person through the autonomy of intermediate bodies. This aid is offered when individuals or groups are unable to go it alone and it is always designed emancipation, because it promotes freedom and participation through assumption of responsibility "(CV, 57). So this is a paradigm applicable in very specific aspects of social and economic and may reach the criteria are the debate on the institutional and European [3] .
In consonance with this vision, the vocabulary of subsidiarity focuses on the couple person / gift and trust / community. A concept that refounded personalistic (so therefore relational) the idea of \u200b\u200bState: I do not mean more higher-level as a unifying factor to the multiplicity of individuals conceived as isolated atoms but as a subsidiary factor in the service of free association of individuals and communities. These are not aimed primarily to a utilitarian question, but first and foremost to the generation of a common good. This is essential to develop a new conception of justice very different from that underlying the Hobbesian state. The novelty of
Caritas in Veritate is to ask from the "economic reasons" (CV 32, 36) to say that this principle is also applicable to the market: "Even in commercial relationships with the principle of free and logic the gift as an expression of fraternity can and must find their place within the normal economic activity "(CV, 58) [4] . It thus becomes clear that the principle of subsidiarity is likely to be construed as essential for overcoming the distortions of modernity.
This approach necessarily translate in a profound reinterpretation of social policies. They are known to experiment with formulas of partnership between public and private sectors in which the regulative rules of hierarchical control is replaced with a mesh capable of respecting the different symbolic codes in society as well as the different organizational forms. In this configuration of social policies the state and local governments lose their role as managers of direct service to purchase a specific style of government.
Freedom of choice and resources
carrier subsidiary of an approach to social policies is the increasing freedom of choice of the person. This can be achieved by direct support of the application with the so-called "social license" (in particular the voucher), in order to make more accessible a more adequate resources are available for use on "quasi markets" credited service. In optics subsidiary, however, the choice is not configured within a framework of atomistic and individualistic, but rather becomes essential to establish freedom and responsibility to the person in view of its constitutive relations.
first of all be regarded as family (CV 44). Just the family should therefore be the subject truly central to the new welfare and it should be granted more rights than those of the individual opening the way to a genuine first fiscal subsidiarity, taking into account the specific family responsibilities and values \u200b\u200btaken from each core.
Economic Democracy for the integral development
in truth, charity is "a requirement of economic logic" (CV, 36), which in itself implies the "principle of generosity" and "logic of the gift as expression of brotherhood. " It is important then to note that the scope for an economy of generosity and brotherhood must go to the market and civil society to the state: "Today we can say that economic life must be understood as a multi-dimensional: all in varying degrees and in specific ways, must have the appearance of fraternal reciprocity" (CV 38).
The three cornerstones of the Social Doctrine - human dignity, solidarity and the principle of subsidiarity - that are revisited from a concrete form of economic democracy. The gratuity is no longer seen as purely cosmetic justice and the common good, without which, however, can not speak nor truth nor charity. Benedict XVI leaves no way out: "Today we must say that without free you can not be no justice "(CV 38).
[1] "A similar thought [the Trinity] requires a deeper and critical evaluation of the category report" CV, 53, also CV, 55.
[2] R. Guardini, The meaning of the dogma of the triune God for the ethical life of the community, in political writings, Opera Omnia VI, Morcelliana, Brescia, 2005, 97.
[3] Encyclical "Caritas in veritate also says:" In order not to create a dangerous universal power of a tyrannical, the government of globalization must be an alternative, on various levels and at different levels, that can work together "(CV, 57).
[4] A. Scola, The gift is the free economy , comment Caritas in Veritate , Ilsole 24 Ore, July 9, 2009.
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