La légitimité dans un état pluri-confessionnel
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Aix-Marseille 3Disciplines:
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Abstract EN:
The present work refers to the general problem of the opportunity and the actuality of the notion of legitimacy concerning the specificity of the pluri-confessional lebanon state. Legitimacy is here apprehended in its relation with the religion. It is especially demonstrated how each of the three important monotheist religions refers to one of the weberian ideal-types of legitimacy : to judaism, the traditional model, to islam, the "charismatic" model, and to christianism, the rational model by reference to the thomist idea of common weal which was recovered by the doctrine of the church. It is easily demonstrated how this idea of common weal is the only one allowing various religions to live together in concord, and how it has inspired the institutional structures of the state of lebanon. The lebanese state may therefore be considered as structurally christian and not to be considered as founded on a demographic relation variable and conjonctural. The light primacy given to the christians in the political and administrative life of lebanon is not a supremacy, but on the contrary, tend to consider them as the authority which insures the idea of common weal and viability of the state. Yet this legitimacy suffers from attacks of the different confessions, which have, each one of them, a structural conception of its natural legitimacy. But if legality contributes to the establishment of the idea of common weal, legalism, tendancy as ancient as religion among orientals, contributes to maintain it. This study allows us to consider legality and legitimacy as two notions distincts but interdependants, and to make clear the cultural and humanist aspects of legitimacy.
Abstract FR:
Le present travail pose le probleme general de l'opportunite et de l'actualite de la notion de legitimite abordee a travers la specificite de l'etat pluri-confessionnel libanais. La legitimite y est apprehendee dans ses rapports avec le religieux. Il est particulierement demontre comment, a chacune des trois grandes religions monotheistes, correspond l'un des types-ideaux weberiens de legitimite : au judaisme, le modele traditionnel, a l'islam, le modele "charismatique" et au christianisme, le modele rationnel traduit par l'idee thomiste de bien commun reprise par la doctrine de l'eglise. Il est egalement demontre comment cette idee de bien commun est la seule qui permette a des religions differentes de vivre ensemble dans la concorde et comment elle a inspire les structures institutionnelles de l'etat libanais. L'etat libanais peut donc etre considere comme structurellement chretien et non comme fonde sur un rapport demographique variable et conjoncturel. La legere primaute accordee aux chretiens dans la vie politique et administrative libanaise n'est pas une suprematie mais vise, au contraire a faire d'eux les garants de l'idee de bien commun et de la viabilite de l'etat. Cependant, cette legitimite subit les attaques des differentes confessions qui, chacune, a une conception de la legitimite qui lui est structurelle. Toutefois, si la legalite contribue a l'etablissement de l'idee de bien commun, le legalisme, tendance aussi ancienne que la religion chez les orientaux, contribue a son maintien. L'etude permet ainsi de considerer legalite et legitimite comme deux notions distinctes mais interdependantes et de degager les aspects culturels et humanistes de la legitimite.