[ LE BIEN COMMUN COMME BUT DE LA POLITIQUE CHEZ JULIEN FREUND ]
Volume 31, Issue 1, June 2017, Pages 7–16
MUSHAGALUSA MUDEKEREZA1
1 Institut Supérieur d’Etudes Agronomiques et Vétérinaires (ISEAV / WALUNGU), Bukavu, Sud-Kivu, RD Congo
Original language: French
Copyright © 2017 ISSR Journals. This is an open access article distributed under the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.
Since Platon, the primacy of the common good on the self-interest has been a great interest for political theorists. Beyond the breaking of considerations on the politics that we notice today, many thinkers remains unanimous on the event that as Saint THOMAS said: “The social life finds its unit and its aim in the research of the common good” This work allows us to understand the common good as an objective politics to Julien FREUND. For him, the common is principally the total collective good in which individuals are integrated as members who attribute to themselves a state as institution. The common good is not to be confused as the privates neither to the amount of common good either of individuals or subordinate groups, these families or any other professional asocial nor to the state property as a state. The common good as aim of politics is insured to citizen when a leader insures the exterior security and the interior harmony. That is why Julien Freund considers that the government activity consists essentially though not exclusively on the collectivity defency against any possible attack. If the security tends essentially towards the life conservation of the collectivity, sometimes on the price of sacrifice, the interior harmony of the collectivity allow to citizens to find a reason to live practically and spiritually. However, for all time, it had been and remains the best task of the politics to organize the city as harmony as possible, according to the idea which seemed to be the best for giving to people, to a purely economic level, the possibility to satisfy well the need that they needs that they had experienced. Having the needs of achieving to the common good, Julien Freund considers the combination of strength and cunning. Indeed, he considered that cunning is the political mean of the civilization and the strength is the one of the uncultured. It’s that he expresses in this manner: ”The history is frequently seemed to be scorned towards chiefs who had survived only by brutal strength and barbaric and by killing many persons, slaughter and massacre while it vaunts the calculator and clever chiefs address who had triumphed to the favor of the cunning and the mischievousness”. To end, invited to manage the destiny of the daily activity, a politician can’t go beyond the moral. However, the choice of means in politics and the political responsibility is incumbent upon the first chief of people who hold the power.
Author Keywords: Common good, the political aim, Julien Freund.
Volume 31, Issue 1, June 2017, Pages 7–16
MUSHAGALUSA MUDEKEREZA1
1 Institut Supérieur d’Etudes Agronomiques et Vétérinaires (ISEAV / WALUNGU), Bukavu, Sud-Kivu, RD Congo
Original language: French
Copyright © 2017 ISSR Journals. This is an open access article distributed under the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.
Abstract
Since Platon, the primacy of the common good on the self-interest has been a great interest for political theorists. Beyond the breaking of considerations on the politics that we notice today, many thinkers remains unanimous on the event that as Saint THOMAS said: “The social life finds its unit and its aim in the research of the common good” This work allows us to understand the common good as an objective politics to Julien FREUND. For him, the common is principally the total collective good in which individuals are integrated as members who attribute to themselves a state as institution. The common good is not to be confused as the privates neither to the amount of common good either of individuals or subordinate groups, these families or any other professional asocial nor to the state property as a state. The common good as aim of politics is insured to citizen when a leader insures the exterior security and the interior harmony. That is why Julien Freund considers that the government activity consists essentially though not exclusively on the collectivity defency against any possible attack. If the security tends essentially towards the life conservation of the collectivity, sometimes on the price of sacrifice, the interior harmony of the collectivity allow to citizens to find a reason to live practically and spiritually. However, for all time, it had been and remains the best task of the politics to organize the city as harmony as possible, according to the idea which seemed to be the best for giving to people, to a purely economic level, the possibility to satisfy well the need that they needs that they had experienced. Having the needs of achieving to the common good, Julien Freund considers the combination of strength and cunning. Indeed, he considered that cunning is the political mean of the civilization and the strength is the one of the uncultured. It’s that he expresses in this manner: ”The history is frequently seemed to be scorned towards chiefs who had survived only by brutal strength and barbaric and by killing many persons, slaughter and massacre while it vaunts the calculator and clever chiefs address who had triumphed to the favor of the cunning and the mischievousness”. To end, invited to manage the destiny of the daily activity, a politician can’t go beyond the moral. However, the choice of means in politics and the political responsibility is incumbent upon the first chief of people who hold the power.
Author Keywords: Common good, the political aim, Julien Freund.
Abstract: (french)
Depuis Platon, la primauté du bien commun sur l’intérêt de l’individu a été d’un grand intérêt pour les théoriciens de la politique. Au-delà des déferlements des considérations sur la politique que nous remarquons aujourd’hui, nombre des penseurs demeurent unanimes sur le fait que comme le disait Saint Thomas d’Aquin, « la vie sociale trouve son unité et sa fin dans la recherche du bien commun » Dans ce sens, ce travail nous permet de comprendre le bien commun comme but de la politique chez Julien Freund. Pour celui-ci, le bien commun n’est autre que le bien de la collectivité totale au sein de laquelle les individus sont intégrés à titre des membres qui se donnent un état comme institution. Le bien commun n’est pas à confondre au bien propre uniquement aux particuliers ni même à la somme de biens particuliers, soit des individus, soit des groupements subordonnés, telle famille ou toute autre association professionnelle, économique, ni non plus au bien de l’Etat en tant qu’Etat. Le bien commun comme but de la politique est assuré au citoyen lorsque le dirigeant assure la sécurité extérieure et la concorde intérieure. C’est pourquoi Julien Freund considère que l’activité d’un gouvernement consiste essentiellement quoique non exclusivement à la défense de la collectivité contre toute agressivité possible. Si la sécurité tend essentiellement à la conservation de la vie de la collectivité, au prix parfois de sacrifice. La concorde intérieure de la collectivité permet aux citoyens d’y trouver une raison de vivre matériellement et spirituellement. En effet, de tout temps ce fut et c’est encore une tâche de la politique d’organiser la cité de la façon la plus harmonieuse possible d’après l’idée qui semble la meilleure, pour donner aux individus, au niveau purement économique, la possibilité de satisfaire le mieux les besoins qu’ils éprouvent. S’agissant des moyens pour atteindre le bien commun, Julien Freund considère la force et la ruse comme principales. Toutefois, il soutient que la ruse est le moyen politique de la civilisation et la force celui de l’inculture. C’est pourquoi il dit que l’histoire se montre fréquemment méprisante à l’égard des chefs qui n’ont vaincu que par la force brutale et barbare et par l’effusion de sang, la tuerie et les massacres, tandis qu’elle vante l’adresse des chefs calculateurs et ingénieux qui ont triomphé à la faveur de la ruse, de la malice. Pour clore, appelé à gérer le destin de la collectivité au quotidien, l’homme politique ne peut guère se passer de la morale. En effet, le choix des moyens en politique ainsi que la responsabilité politique incombent en premier lieu aux gens qui détiennent le pouvoir.
Author Keywords: Bien commun, but de la politique, Julien FREUND.
How to Cite this Article
MUSHAGALUSA MUDEKEREZA, “THE COMMON GOOD AS THE POLITICAL AIM ACCORDING TO JULIEN FREUND,” International Journal of Innovation and Scientific Research, vol. 31, no. 1, pp. 7–16, June 2017.
