Littérature scientifique sur le sujet « Solidarietà passiva »

AbstractCurrent restructuring of provision across European welfare states emphasises proactivity, individual responsibility and access to opportunities. Much established social protection rests on a more passive approach and seeks to provide security against the risks encountered during a normal life-course, together with some redistribution towards the poor. A more liberal individualism may suit a more globalised and post-industrial world in which the logic of markets is more powerful and the working class correspondingly weaker. From one perspective, it risks damaging the support for collective provision on which the welfare state rests. This paper uses data from the 2008 European Social Survey to examine whether the shift in responsibility for outcomes more towards individuals may threaten the political legitimacy of welfare states. It shows that a corresponding proactivity of government to secure good access to more equal opportunities for vulnerable groups is required to support individual proactivity in grasping opportunities.

ABSTRACTThe article presents the main results of research carried out in the autumn of 1995 on a sample of 309 senior citizens, living at home and residing in the CLSC La Source area, a suburb of Quebec. The purpose of this research was to gather information on the horizontal solidarity phenomenon among senior citizens. Three points of analysis have been used to define the concept of horizontal solidarity: individual help, community life and living together. The study presents a profile of senior citizens firmly rooted in their community, rather active and having frequent social contacts with their relatives. It emphasized the importance of the family in maintaining the existing solidarity, especially when the individual is not self-sufficient. The results of the research challenge the popular myth which stipulates that senior citizens represent, in the community, a passive, socially-withdrawn group.

Weaving Solidarity (2022) by Sebastian Garbe is a novel and potent contribution to debates on international solidarity and decoloniality. The thread that connects the book’s different chapters is the author’s examination of how the Mapuche, as a transnational and collective actor composed by the Mapuche living in the Indigenous territory of Wallmapuand the Mapuche diaspora living in Europe, produce their own network of solidarity. Contrary to analyses that interpret relations of solidarity in a humanitarian key, i.e. analyses that make a clear distinction between passive receivers of support who are affected by a particular conflict and active agents (external to the conflict) whose moral imperative is to give support, Garbe shows how the Mapuche are not mere receptors of solidarity. On the contrary, the Mapuche themselves have created a design of transnational solidarity since the 1970s, which has neither been fully determined by non-Indigenous givers of support located in the global north, nor fully occupied or saturated by “the conflict” with the Chilean state.

Cet article est une réflexion sur la solidarité comme référence éthique pour la pratique de l'organisation communautaire. Il parcourt l'itinéraire socio-historique dans lequel s'est accumulée la charge de valorisation qui investit la solidarité et d'où émane la tension éthico-politique qui anime l'organisation communautaire. Il retrace l'origine du mot, de l'idée, de l'expérience et de la passion de la solidarité. Il la confronte aux définitions actuelles de l'organisation communautaire et délimite le paradigme de spécification de l'organisation communautaire dans lequel elle s'applique. Une brève rétrospective des pratiques collectives où elle est à l'oeuvre au Québec, depuis les années 60, met en valeur la dimension d'historicité dans laquelle l'organisation communautaire se réalise comme médiation pour la solidarité.

The modern approaches to the concepts of solidarity and justice that are basic for society have been examined in the article. In the Russian intellectual tradition, solidarity practices were considered within a moral and axiological dimension. The purpose of the article is to demonstrate the specifics in the perceptions of new working-class youth involved in service sector of the economy of social justice and solidarity, interconnection of class self-awareness and corporate solidarity practices. The article contains an analysis of the original empirical material obtained by the implementation of qualitative sociological research tools. The object of the study was the working-class youth employed in the service sector of the economy, both in the field of customer service and in the infrastructure field of industrial production. Novelty of the article lies within generalization of this youth’s perceptions of justice, types and forms of solidarity. The research yielded such conclusion that the most significant and recognized issues of justice and solidarity for the working-class youth are in the field of industrial relations. As it was revealed during the research, the youth of the service sector is objectively vulnerable to the highest precarity of industrial relations. However, its actual dangers have not yet gained enough recognition of public consciousness and are not studied by Russian sociologists. Issues of the first employment of the youth, discrepancy between professional qualifications and labor markets, intergenerational crisis in industrial relations remain the most acute problems of justice. The respondents view solidarity as relations in a particular workforce, usually in a passive manner; the awareness of class solidarity is virtually nonexistent. The working-class youth demonstrates indifference towards political forms of solidarity and to political life.

Poland's post-communist development is often depicted as a contrast between a unified, engaged society of pre-1989 and a passive, divisive society of post-1989. What explains the displacement of political solidarity with a fragmented political scene? A factor specific to Poland is rooted in the struggle of Solidarity against communist power. The consequences are subsequent attempts to appropriate the values of Solidarność as political capital by competing political voices, leading to contestation about the nature of the country. This normative discourse was evident first in the post-communist divide, between forces stemming from the former communist regime and those affiliated with the opposition. More recently, the saliency of the post-communist division has receded, and a new contested discourse has surfaced among voices coming out of the Solidarity tradition. This rhetoric seeks to define a contrast between a “Solidaristic Poland” dedicated to traditional and Christian values affirming notions of exclusivity and superiority, and a “liberal Poland” dedicated to market and pluralist principles based on competition and individualism. In both political divides, the legacy of Solidarity provides useful political capital to advance distinctive visions of Poland.

AbstractStudies of indigenous workers’ resistance focus largely on rural workers. In contrast, this article examines indigenous workers’ dissent in an industrialized and largely urbanized setting – that of Māori meat processing workers inAotearoaNew Zealand. I argue that far from being passive victims of colonization and capitalism, Māori meatworkers played an often vital role in the generally extensive informal and formal labour unrest that occurred in the meat industry during the late 1960s to the mid-1980s. However, Māori meatworkers’ resistance and solidarity was not universal, but instead varied significantly, both spatially and temporally. The dissent and solidarity that occurred were often a product of the multi-ethnic informal work groups that existed in many slaughterhouses. These workplace-whānau, in which Māori played a pivotal role, functioned similar to extended family networks on the killing floor. Workplace-whānaurepresented a significant intertwining of indigeneity and class. Nevertheless, as they were often based on masculine bonds, they frequently excluded female workers (including Māori women).

The purpose of this research is to see the moral values aspect in child comics by conducting sociology literature. It uses the qualitative method with the data sources are used by 10 comic Naruto. The results of this research are positive aspects of moral value, such as (1) life passion, (2) courage, (3) affection, (4) solidarity, (5) sacrifice, (6) love the homeland.

Il lavoro analizza la figura della solidarietà passiva nella sua evoluzione storica fino alle sue più recenti applicazioni. Dopo un approfondimento circa i suoi sviluppi dall'epoca romana all'unificazione Italiana, l'attenzione viene concentrata sulla portata della solidarietà nel diritto attuale. A questo riguardo si è posto in evidenza come sempre più la tutela del creditore non costituisca l'unico valore tutelato dall'ordinamento. Da ciò discendono nuove applicazioni e modulazioni della solidarietà passiva sempre più frequenti nel sistema, evidenti principalmente nel settore del diritto commerciale. Particolare attenzione è stata quindi dedicata, in primo luogo, alla ricostruzione dell'effettiva portata della regola di solidarietà passiva nella responsabilità degli amministratori, a seguito della Riforma del Diritto Societario, che ha dato origine a una maggiore possibilità di modulazione della responsabilità dei singoli consiglieri. In secondo luogo si è approfondito l'esame della solidarietà tra autori della violazione ed ente di appartenenza, con riferimento alle sanzioni comminate dall'Autorità di Vigilanza, prevista dal Testo Unico della Finanza e dal Testo Unico Bancario e caratterizzata dalla presenza di un obbligo di regresso in luogo di un semplice diritto. In particolare, la verifica ha avuto ad oggetto la possibilità di una riconduzione di tali fenomeni all'interno del genus della solidarietà di cui conservano pur sempre il proprium costituito dal diritto del creditore di esigere l'intero da ciascuno dei condebitori e dell'effetto liberatorio che il pagamento produce nei confronti di tutti i co-obbligati.

Il lavoro analizza la complessa figura della solidarietà passiva sotto il profilo dei rapporti interni tra condebitori solidali, con particolare riguardo ai differenti tentativi di ricostruzione delle relazioni che intercorrono tra l’istituto del regresso e la diversa, seppur connessa, fattispecie della surrogazione per pagamento. La presenza nell’ordinamento di regole generali in materia di solidarietà, poste al centro della disciplina delle obbligazioni, e di norme settoriali dirette a qualificare la responsabilità del debitore come solidale nell’ambito di specifici rapporti, impone la necessità di confrontare il modello astratto della solidarietà debitoria con la regolamentazione specifica (dettata, in particolar modo, per la solidarietà fideiussoria) in cui la categoria generale delle obbligazioni è chiamata ad operare, provando a ricercare una soluzione al problema del coordinamento delle due azioni adeguata alle esigenze della prassi in materia di solidarietà senza trascurare il dato normativo – con il quale si è chiamati a fare i conti nella concreta utilizzazione dei singoli istituti – e la diversità insita nelle differenti espressioni della solidarietà passiva (ad interesse comune e ad interesse unisoggettivo) difficilmente riconducibili ad unità in ragione della varietà degli interessi specificamente tutelati e della funzione perseguita dal legislatore nel predisporre il meccanismo solidale nei diversi contesti. La trattazione, articolata su diversi livelli di indagine, è introdotta da una ricostruzione storica che rievoca l’origine degli istituti muovendo dallo sviluppo degli elementi tramandati dal diritto romano in diritto comune per poi pervenire alla successiva traduzione di quei principi, prevalentemente elaborati in sede dottrinale, in precise disposizioni normative ad opera delle legislazioni moderne e dei codici dell’età liberale. Detta indagine, dalla quale emerge l’indiscussa origine autonoma dei due strumenti, poi sostituita, gradualmente, da un progressivo avvicinamento degli stessi in ragione del venir meno dell’autonomo fondamento giuridico delle rispettive azioni, prosegue nell’esame della disciplina vigente attraverso l’analisi delle diverse disposizioni normative contenute nel codice civile, fino alla verifica delle molteplici elaborazioni teoriche favorite in dottrina e in giurisprudenza, nel tentativo di trarre dai dati raccolti una ricostruzione che ravvisi nella soluzione normativa della duplicità di azioni – concesse rispettivamente al fideiussore (artt. 1949 e 1950) e, più in generale, al coobbligato solidale (artt. 1203 n. 3 e 1299) – un’attenta scelta del legislatore ispirata, nella diversa interpretazione della tipologia del concorso (alternativo o comulativo), da un generico favor solventis ovvero dallo specifico favor fideiussoris emergente dalla complessiva disciplina della fideiussione in ragione della centralità ed essenzialità degli strumenti di garanzia personale sullo sfondo dei complessi meccanismi del ricorso al credito.

En s'engageant solidairement, chaque personne contracte une obligation personnelle d'exécuter une chose, mais elle s'engage auprès de ses coobligés qui s'engagent de même. Sûreté par nature, la solidarité passive offre au créancier des droits directs contre chacun des obligés mais aussi un droit sur une chose unique alors qu'il y a plusieurs obligations garanties. Les obligés étant aussi les débiteurs définitifs de l'engagement, cette sûreté s'établit entre des personnes directement intéressées à l'affaire. Rigoureuse, elle est juste. Elle est une sûreté mutuelle, offrant une garantie efficace au créancier, mais aussi aux débiteurs. Le caractère personnel de l'engagement de ces derniers fait peser sur eux des devoirs rigoureux. Toutefois, l'analyse du régime des liens de droit montre que l'application des principes du droit des obligations à cet ensemble spécifique qui naît exclusivement dans le cas de solidarité crée des droits et des devoirs mutuels entre le créancier et les débiteurs. D'autre part la solidarité aménage entre les débiteurs le partage des risques et organise des règles de recours. Pérenne, elle s'attache à la chose due jusqu'à son éxecution. Les aléas qui peuvent affecter une partie des obligations garanties laissent subsister la solidarité passive grâce à l'indépendance des engagements. Subordonnée, mais seulement à l'égard de la somme des objets des obligations garanties, elle demeure tant que l'une d'elle est due. Reposant sur les liens de droit, elle demeure tant qu'au moins deux personnes sont engagées. Sûreté à titre principal, elle garantit le crédit par le croisement des engagements. Elle est une sûreté mutuelle par finalité et par technicité
With solidary obligation, each debtor is personnaly bound to the creditor and is individually liable, but they contract such personal onligation side by side. It is a guarantee by which each debtor accepts responsibility for the other's debtors debt. It isn't only a way to pay one's debt, but a guarantee is essence. It gives to the creditor rights against each person for the whole object, and these debtors must perform the obligation as parties, and for the whole objectn whereas there are several debts guaranteed. This ancien guarantee joints people personnaly interested in the same venture. It is a rigorous but fair institution. It is a mutual guarantee, giving an effective protection not only to the creditor against insolvency, but to the debtors. Because they are individually bound to the creditor, they are rigorously engaged. But the specific community between them has for consequences that the application of principles of law of obligations creates rights and obligations between the debtor and the creditor. Furthermore, the rules of solidary obligation organize actions for reimbursment and a share of the risks inside the community of debtors. Solidary obligation is subordinated, but only to the sum of all the obligations guaranteed, so a part of the obligations guaranteed can be extinguished, but the guarantee remains by virtue of the independance of the solidary obligation. The solidary obligation relies on the legal bond between people. Guarantee as debtor it protects credit by the junction of the obligations. It is a mutual guarantee by aim and by means

Le mécanisme de solidarité traverse le droit fiscal. D’essence civile, la solidarité est intimement liée aux moyens de recouvrement dont dispose l’administration. S’agissant du dirigeant de société, sa « responsabilité pécuniaire » ou « solidarité patrimoniale » est actuellement suspendue à la décision du juge. Or, deux textes prévoient la solidarité du dirigeant selon qu’il s’agisse du juge de la responsabilité (LPF, art. L. 267) ou du juge répressif (CGI, art. 1745). Si ces deux dispositions sont indépendantes l’une de l’autre au motif qu’elles n’ont ni la même cause, ni le même objet, ni le même demandeur, il y a lieu de s’interroger sur leur portée respective, souligner leurs écueils et présenter les voies d’une réforme de la solidarité du dirigeant au passif fiscal. Il s’agit à la fois à rendre davantage efficace l’action en recouvrement de l’administration et garantir les droits dont dispose le dirigeant. La prégnance de la situation actuelle impose le pragmatisme : recouvrer le passif fiscal formé essentiellement par la TVA et suspendre la solidarité à l’intentionnalité des manquements à l’origine du passif fiscal dès la procédure d’assiette
Joint liability is a recurrent feature of tax law. It is essentially a civil law mechanism which is closely bound to the means of recovery available to the revenue authorities. With respect to the company director, his “financial liability” or “joint pecuniary liability” currently depends on a court ruling. Two items of legislation provide for the director’s liability according to whether the matter is being heard before the civil courts (Article L. 267 of the LPF tax code) or the criminal courts (Article 1745 of the CGI tax code).Although those two provisions are independent from one another since they have neither the same legal basis, nor the same purpose and the person bringing the action is different, it is appropriate to question their respective scope, underline their pitfalls and present avenues for reform of the corporate manager’s joint liability for tax liabilities.The aim is both to make the revenue authority’s action for recovery more effective and to secure the corporate manager’s rights. The current situation requires pragmatism, for recovering tax liabilities resulting primarily from VAT and for suspending joint liability for intentionally causing tax liabilities from the time of the procedure of the determination of the tax base

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The objective of the present work is to study the norms of solidary and subsidiary tax responsibility under two perspectives: static and dynamic. We began our research by seeking to answer to the following questions: what are the constitutional and legal limits for the choice of the taxpayer of the tax legal? What is the calculation that establishes the relationship between the rule of tax incidence in broad sense and the rules on liability? After intense discussions, we conclude that the legislature may charge the duty to pay taxes to subject other than that held its materiality ensure that only when the financial burden of taxation is likely to pass on the display of wealth that gave him cause. We, also, noticed that the need for indirect linkage to the support of responsible tax or tribute of the subject that made the two alternatives were chosen by positive law to ensure compliance with this requirement. Finally, we explained the suitable legislative vehicle to promote the insertion of the image of the tax responsible in the system varies because of the very connection type which the responsible maintains with the assumption of tax fact, whether objective or subjective. Identified the requirements for the establishment of rules for tax liability, we present, dynamically, the possible patterns of species of tax liability under Nacional Tax Code. After that, we found that the calculation of the relations established between the rule of tax incidence in the broad sense and the responsibility rule is not dictated by the species of responsibility of the case, but by its characteristics: whether exclusive, solidary, or subsidiary. In a second moment, we set the scope and content of signs solidarity and subsidiarity on tax, stating the characteristics that bring together these two legal institutions and move them away. Also, we factored analytically the main examples of these ties under tax law. , concluding that the concomitant notification of all of the solidary and subsidiary codebtors is requirement of validity of the release action or of the infraction solemnity and fine imposition. That circumstance will only be able to be outlined in the eventuality of the knowledge of the fact of the responsibility to be subsequent to the emission of those norms, be because the own passive subject was used of artifices to hide his/her occurrence, be because the event of the responsibility was indeed practiced in a second instant. Finally, we examined the conditions for the drafting of individual and specific rule in such cases, concluding that the concomitant notification of all solidary and subsidiary co-debtors is a requirement of validity of the act of publication the tax notice and imposition of fine. That circumstance can only be avoided if the knowledge of the fact that the responsibility is subsequent the issuance of these rules, either because the taxpayer concealed his occurrence, or because the event of liability was actually practiced in a second moment
O objetivo do presente trabalho é estudar as normas de responsabilidade tributária solidária e subsidiária sob duas perspectivas: estática e dinâmica. Iniciamos nossa pesquisa buscando responder às seguintes questões: quais os limites constitucionais e legais para a escolha do sujeito passivo da relação jurídica tributária? Qual o cálculo de relações que se estabelece entre a regra-matriz de incidência tributária em sentido amplo e as normas sobre responsabilidade? Após intensa reflexão, concluímos que o legislador poderá imputar o dever de pagar tributos a sujeito diverso daquele que realizou a sua materialidade apenas quando assegurar que a carga financeira da tributação possa vir a repercutir sobre a manifestação de riqueza que lhe deu causa. Percebemos, também, que a necessidade de vinculação indireta do responsável ao suporte fáctico do tributo ou ao sujeito que o realizou foram as duas alternativas escolhidas pelo direito positivo para assegurar a observância dessa exigência. Por fim, esclarecemos que o veículo normativo idôneo para promover a inserção da figura do responsável tributário no sistema varia justamente em razão do tipo de ligação que o responsável mantém com o pressuposto de fato do tributo: se objetiva ou subjetiva. Identificados os requisitos para a instituição de normas de responsabilidade tributária, apresentamos, dinamicamente, os possíveis esquemas impositivos das espécies de responsabilidade previstas no Código Tributário Nacional. Avançando na pesquisa, concluímos que o cálculo de relações que se estabelece entre a regra-matriz de incidência em sentido amplo e a norma de responsabilidade é ditado não pela espécie de responsabilidade de que se trate, mas por suas características: se exclusiva, solidária ou subsidiária. Num segundo momento fixamos o conteúdo e alcance dos signos solidariedade e subsidiariedade em matéria tributária, apresentando as características que aproximam e afastam esses dois institutos jurídicos. Além disso, decompomos analiticamente os principais exemplos destas modalidades de vínculo previstas na lei tributária. Por fim examinamos as condições para a lavratura de norma individual e concreta nesses casos, concluindo que a notificação concomitante de todos os co-devedores solidários e subsidiários é requisito de validade do ato de lançamento ou do auto de infração e imposição de multa. Essa circunstância somente poderá ser contornada na eventualidade de o conhecimento do fato de a responsabilidade ser posterior à emissão dessas normas, seja porque o próprio sujeito passivo utilizou-se de artifícios para ocultar a sua ocorrência, seja porque o evento da responsabilidade foi efetivamente praticado em um segundo instante

En principe, la dette se partage en autant de portions qu’il y a de débiteurs et l’on parle alors de dette conjointe. Cela revient à dire que chaque codébiteur n’est tenu qu’à une part virile de la dette. Cette règle reçoit cependant exception dans le cas de la solidarité passive. Cette modalité suppose l’existence de deux ou plusieurs sujets passifs d’une même obligation. En vertu de la solidarité passive, chaque codébiteur est tenu du paiement total de la dette. En revanche, ce paiement éteint l’obligation à l’égard de tous les autres codébiteurs. L’influence des droits musulman et français sur le Dahir des Obligations et des contrats marocain est certes prépondérante, mais le législateur marocain en a dépassé ici les modèles et a introduit certaines innovations auxquelles les juristes doivent prêter attention. En puisant son inspiration dans d’autres législations romano-germanique, comme les droits allemand et suisse, le législateur marocain a élaboré une conception de la solidarité passive qui diffère sensiblement de celle des droits musulman et français. Son étude peut ainsi être d’un grand profit
In principle, the debt was divided into as many portions as there are debtors and one speaks of a joint debt. This means that each co debt is held as a virile part of the debt. This rule, however, receives exception in the case of passive solidarity. This method assumes the existence of two or more passive subjects of the same obligation. Under the solidarity passive, each is given the total payment of the debt. However, this payment off the obligation in respect of all other co debt. The influence of Muslim rights and french on Dahir Bonds and contracts Morocco is indeed dominant, but the Moroccan legislature has passed here models and introduced some innovations which lawyers need to pay attention. Drawing inspiration from other Roman-Germanic laws, such as German and Swiss rights, the Moroccan legislature has developed a concept of solidarity passive which differs significantly from that of Muslim rights and french. His study can be of great benefit

L’abus d’une dépendance ou d’une faiblesse engendre automatiquement un déséquilibre dans le contrat. Surtout que, les relations contractuelles sont traditionnellement régies par le principe de l’autonomie de volonté et ses corollaires : de force obligatoire et de liberté contractuelle.Dans une ambition de compléter et de présenter un apport au système législatif égyptien : nous avons entamé nos travaux en 2016 par une étude approfondie de la notion d’exploitation en droit égyptien et de celle de la violence économique en droit français. Bien que la théorie d’exploitation soit consacrée en 1948 lors de la grande réforme législative égyptienne, sauf qu’elle demeure inactive et restreinte. Le législateur égyptien l’a limitée à deux cas d’altération morale : la légèreté notoire et la passion effrénée, de peur de l’insécurité juridique que celle-ci pourrait entraîner. Outre l’étude de ces notions, nous procédons à une étude similaire pour la notion d’équilibre contractuel. Afin de mettre en place celui-ci, nous devons, prima facie, savoir sa teneur et son ampleur.Et dans un but de présenter une expérience professionnelle inédite, nous avons décidé d’intégrer dans cette comparaison le droit anglais, un système juridique de common law : pensons ainsi à des résultats bien fructueux. Nous constatons, à ce stade, l’efficacité de certains mécanismes anglais dans le domaine tels que l’economic duress, l’undue influence (créée par l’equity), l’ unconscionability, l’inequality of barganining power et la consideration.Mais, nous nous rendons compte que les trois systèmes juridiques n’apportent des remèdes aux déséquilibres contractuels résultant des situations d’abus de dépendance qu’à postériori, c’est-à-dire en terme correctif et non pas préventif.À notre sens, la consécration du vice d’abus de dépendance n’est qu’un remède temporaire pour la correction des déséquilibres et des abus qui peuvent résulter de cette situation et pour réaliser ainsi un équilibre contractuel. Elle ne constitue pas une solution radicale pour les déséquilibres qui résultent des abus des situations de dépendance.Au final, la solution que nous envisageons et que nous conseillons au droit égyptien : c’est la consécration d’un principe directeur d’équilibre contractuel. Celui-ci présenterait le remède préventif, à priori qui permettrait de vérifier une justice des contrats. D’ailleurs, ce principe reconnaîtrait la tendance internationale, européenne et française actuelle de proposer des principes directeurs du droit des contrats dans chaque système juridique. Il répondrait ainsi à un contexte contractuel bien différent de celui connu depuis le Code Napoléon de 1804 et qui a eu un impact considérable sur le Code civil égyptien.Je ne suis pas la première a tenté de faire passer de la justice dans le contrat. Lacordaire un prédicateur du 19ème siècle, avait énoncé : « Entre le fort et le faible, entre le riche et le pauvre, entre le maître et le serviteur, c’est la liberté qui opprime, et la loi qui affranchit », Raymond Saleilles, un juriste éminent du début du 20ème siècle ne déclarait-il que : « Les juristes veulent pouvoir dire : ‘cela est juste parce que cela a été voulu’. Il faut désormais que l’on dise ‘cela doit être voulu, parce que cela est juste’ »
The objective of this thesis is to establish a principle of contractual justice, especially in Egyptian law, thus benefiting from French and English experiences in this regard. In terms of precision, we deal with situations of dependence where contracts are formed, from the outset, unbalanced. The idea for this thesis was implemented due to the French reform of contract law in 2016. The latter has been devoted to article 1143 of the Civil Code a new vice of consent: the vice of abuse of dependence related to the duress. In this perspective, we had the idea of comparing this new vice with the fourth vice; in the Egyptian law known as the vice of exploitation, which mainly deals with abuses of the moral weakness of the parties. In order to present an unprecedented comparative experience, we decided to integrate the English law in our field of research. The originality of this subject also appears in the fact of simultaneously treating dependence and contractual equilibrium. However, the subject of this thesis encounters several difficulties which concerns not only dependence, but also contractual justice. First of all, concerning the dependence: its concept has so far been unclear. The dependence is surrounded by several other notions which only hide it instead of clarifying it such as the state of necessity, the vulnerability, the state of need, the state of weakness, the constraint, the subordination, the ignorance, and the inexperience. In addition, dependence, mainly in French law, was known at the outset to special law, that is to say in criminal, consumer or competition law. It had no precise concept in contract law. We note in the end that dependence is a subjective state of moral weakness, but which must also widen to encompass adhesion or standard contracts and contracts including unfair terms. This perspective would provide real protection for weaker parties.As far as contractual balance is concerned, in addition to its conceptual imprecision, it encounters a more serious difficulty. This is contrary to the traditional and usual logic of autonomy of will known in the three legal systems. That is to say that the contract is correctly formed from the moment the parties grant their consents, even if the contract itself is unequal or unbalanced from the formation.However, the contract is properly formed unless proven otherwise. This gives a vision of the legal philosophy adopted: this is a corrective philosophy and not a preventive one. The legal sanction for unbalanced contracts is a posteriori and not a priori sanction. That is to say, the law establishes contractual balance through contractual imbalance.In our view, the contractual context in general must be strengthened by a legal principle competing with that of autonomy of will. This principle is the contractual justice. The latter would counterbalance the contractual relations usually governed by the principle of the autonomy of the will. It would make it possible to control the justice of contracts a priori.This solution might seem to some "utopian". It is, on the contrary, a very practical solution because balance in contractual relations is a supreme end which will help to decrease the cases of unbalanced contracts or the cases of contracts vitiated by the abuse of dependence

By addressing the sex-centered mode in psychoanalytical criticism and by tracing certain fraught moments in Ding Ling’s fiction, this chapter suggests that private love can be an integral part of collective solidarity, that unconscious drives can propel the impulse for social change, and that libidinal energy can fuel political passion and collective action. Following Marcuse and Castoriadis, who enlist psychoanalysis for a socially transformative agenda, I call the process whereby libidinal energy translates into political passion “positive sublimation.” By clarifying this term in Chinese cultural studies and analyzing Ding Ling’s fiction, the chapter questions the rigid separation of libidinal life from social commitment, love from politics, and the individual from the collective.

Demonization has increasingly become central to the global religious and political landscape. Passing Orders interrogates this centrality through an analysis of evangelical “spiritual warfare” demonologies in contemporary America, which envision the world as built on a clash of divine and demonic forces in which humanity is enmeshed. Situating spiritual warfare in the context of American exceptionalism, ethnonationalism, and empire-management, it exposes the theological foundations that justify the dehumanizing practices of the current US political order—queer- and transphobia, Islamophobia, antiblackness, and settler colonialism. The book argues that demonologies are not merely tools of dehumanization but ontological and biopolitical systems that create and maintain structures of sovereign power, or orthotaxies: models of the “right ordering” of reality that create uneven geographies of space and stratify humanity into hierarchies of being and nonbeing. Demonologies constitute and consolidate these geographies and stratifications by enabling the framing of other orders as passing orders—as counterfeit, transgressive, and transient. But these orders are unwilling to pass on, instead giving structure to deviant desires that resist sovereign power. Demonstrating these structures of resistance in demonologies of three figures—the Jezebel spirit, the Islamic Antichrist, and Leviathan—Passing Orders explores how demons exceed their designated role as self-consolidating others to embody alternative possibilities that unsettle orthotaxic claims over territory, time, and truth. Ultimately, it reimagines demons as a surprising source of political and social resistance, reflecting fragile and fractious communities bound by mutual passing and precarity into strategic coalitions of solidarity, subversion, and survival.

American racial identities change over time and place, as all social constructions do, but they are also stable in historical and generational ways, because people in the same family are usually the same race. This is not the case for mixed race, particularly mixed black and white (MBW). People in mixed-race families belong to different races. Motives from self-interest, to lack of racial solidarity, to a sense of justice could motivate choosing mixed-race identity. Passing for the race others think one is not, and conforming or not, to norms for racial identities raise social and moral questions for members of the unconstructed racial group of mixed-race Americans.

This book is about love in the classical world – not erotic passion but the kind of love that binds together intimate members of a family and very close friends, but which may also be extended to include a wider range of individuals for whom we care deeply. The book includes chapters on friendship, especially the idea that a friend is another self; loyalty, and why loyalty was not a prominent virtue in classical thought; generosity and gratitude; grief in response to the loss of a loved one; and, finally, civic solidarity. Love, it is argued, underpins all these relations. Thus, rather than describing these affective ties in terms of reciprocity, which involves an expectation of return and a kind of selfishness or egoism, the book argues that these are truly other-regarding sentiments. It is acknowledged that the ancient sources sometimes describe these relations, including friendship, as forms of mutual obligation, but this book focuses on the counter strand in the literature that emphasizes genuine altruism. The study of how love drew into its orbit the various relations examined in this book sheds light on some central features not only of ancient habits of thought but also our own.

The Conclusion recapitulates the ways that orthotaxy both depends on and is deconstructed by its demonized others. Turning to the present, in which a revanchist religious nationalism is seeking to reclaim the territory, time, and truth of America, it unpacks how ideas of orthotaxy seek to ensure supremacy by denying all others the possibility of creating sustainable worlds, condemning them to Hell. Exploring spiritual warfare’s narratives of the demon’s resistance to this end, the Conclusion draws on decolonial and queer theory to posit that spiritual warfare unintentionally casts its demons as symbols of effective resistance: fragile and fractious communities bound by a shared passing and precarity into ad hoc networks of subversion, solidarity, and survival—diverse communities that may demonstrate the radical kinship necessary when confronted with the omnipresent and seemingly-omnipotent force of sovereign power and violence.

The survival tactics deployed by Jews in France would not have been effective without the passive and even active complicity of a segment of the population, even though anti-Semitic prejudice was common. In summer 1942, people were appalled by the sight of French police arresting women and children. Several Catholic bishops protested publicly. The author identifies several tropes representing forms of mutual aid, including the Guardian Angel, the Host, the Forger, and the Smuggler. These gave rise to various forms of solidarity toward the Jews with whom they cohabited until the end of the Occupation, despite acts of denunciation, although less common than once believed. To conclude, the Jews also benefited from the silence of those who did not inform on them.

This chapter discusses divergent perceived moral obligations that have been derived in Jewish Israeli society from the ingroup’s experience of collective victimization in the Holocaust. These obligations are to never be a passive victim again, to never forsake ingroup members in need, to never be a passive bystander when others are being harmed, and to never be a perpetrator yourself. These perceived moral obligations result in divergent attitudes and behaviors, ranging from solidarity with other victims to legitimization of violence against perceived enemies. The authors discuss the role of religious narratives (in this case, from the Exodus story in the Bible/Torah) in shaping these lessons of collective victimhood. The chapter briefly reviews empirical research on related collective victim beliefs—perpetual ingroup victimization orientation (PIVO) and fear of victimizing (FOV)—in several different contexts (Israel, Palestine, and Northern Ireland).

This chapter examines three other important cultural models that condition their approach to religious transmission to children—those concerning the nature of children, the task of parenting, and the importance of family solidarity. The dominant view of religious American parents about intergenerational religious transmission is also informed by a particular understanding of children's nature and potentials. In addition, American religious parents have a cultural model not only of the nature of children but also the job of parenting. Finally, conversations with religious parents about passing on religion to children brought to the surface a distinct cultural model with its own beliefs and associated feelings about the importance of family solidarity. This outlook is related to the cultural models of the nature of children and the task of parenting described above, but not reducible to them.

This chapter provides complementary perspectives on the experiences of French refugees. The first is the perspective of the state and host communities in the French interior. The chapter examines the organisation of official and charitable aid and also examines the role of refugees in supporting the cultural mobilisation of the French nation for war. Originally they were welcomed as the tangible manifestations of ‘German barbarism’, but later on many faced hostility and were seen as a burden. The chapter also argues that in spite of the difficulties and disruptions posed by displacement, refugees successfully maintained communal bonds of solidarity based on the home communities they had left. French refugees were more than the passive recipients of state and charitable aid but actively engaged in managing their circumstances. Finally the chapter considers the return and resettlement of refugees after the war, the moral obligation many felt to return home and rebuild, and role played by memories and commemorations of displacement in post-war French society.

This chapter argues that monetarised conceptualisations of poverty cannot address the multiple complexities of poverty because these focus on individual behaviour, and ignore its multiple aspects including its relationality, emotionality, social exclusion, and structural forms of inequality. By exploring the conceptual limitations of absolute and relative poverty, this chapter reconceptualises poverty holistically within participatory relational space, uncovering its relational dimensions involving self-fulfilment, agency, and realisation of welfare entitlements rooted in universal human rights not nation-state-based citizenship. It situates poverty within participatory relational space which combines action within domestic relational space and public relational space to transcend concepts that portray poor people as passive objects of policymakers. This chapter also contends that the nation-state has ‘a duty of care’ towards those residing within its borders that requires tackling structural inequalities and 21^st century realities on the European continent. Addressing the structural welfare needs of both citizens and non-citizens will strengthen social solidarity and endorse new policies and practices to eradicate poverty in Europe.

Abstract Squatter Democracy, the alliance between Democrats in Washington and settlers in the West, shaped antebellum politics and the map of North America. Jacksonian Democrats broke with precedent by championing settlers who illegally claimed US public lands, Indian domains, and the territory of neighboring nations. Their florid tributes to squatters put a heroic white face on territorial conquests, engendered solidarity between elites and the poor, and enabled northerners and southerners to skirt the explosive issue of slavery by rallying behind an expansionist platform framed as simply giving “hardy pioneer” farmers their due. Prompted by their frontier constituents, Democrats in the 1830s took the lead in passing Indian removal and preemption laws, which enabled squatters to retroactively obtain title to lands they had occupied, fostering a settle-first-legalize-later mentality. By decade’s end, the once vilified squatter figure had become the darling of the Democratic Party and preemption the law of the land.

This chapter focuses on the staple form of violence in the sagas: feud. Feud was medieval Iceland’s most important organizing metaphor, at whose core lay individuated enforcement of the social contract through tit-for-tat reciprocity. The chapter examines two paradigmatic feuding episodes, one from the Family Sagas (Þorsteins þáttr stangarhǫggs), the other from the Contemporary Sagas (Íslendinga saga’s account of events centred around Sæmundr Jónsson, c.1215–22). Interlacing these case studies sheds light on how textual strategies converge and diverge across the two genres (and in other, related genres, such as Iceland’s law code, Grágás). Accident is central to both episodes, as is the violent response to it, underscoring the intimate involvement of violence with risk. When misfortune struck, Icelanders faced, first, uncertainty about how to understand what had just happened. Their choices tended to read the past as violent. Second, they needed to decide what do to next. Again, their inclination was towards responding violently. Finally, hard times provided opportunities for social engineering: costs and burdens had to be shared, avoided, or redirected among allies and onto adversaries. Feud, whose logic was well established and widely embraced, proved a versatile solution for channelling such social risks and opportunities, whether through opting into elective affinities (redefining one’s own group boundaries) or by enforcing passive solidarity on others. Icelanders distinguished drengir, ‘gentlemen’, from ójafnaðarmenn, ‘bullies’, by the skill with which they did or did not make their feuding claims seem plausible

Taking into consideration the role that power plays within the context of social life, it becomes obvious that without this attribute called ?power? there could be no ordinate human activity (Bordeiu, 2006). Seen as a political phenomenon, power seems to be the most important component of political institutions. In this regard, it is being used for keeping and consolidating a certain social order, for ensuring the functionality of all social institutions, for keeping the social cohesion in a society, for controlling the citizens? behavior, as well as for unwanted behavior prevention (Mihailescu, 2000). The most general and well-known form of power is social power and the literature of the field (Downing, 1998; Hastings, 2000; Balandier, 1998; Valsan, 1997) describes it as the means through which society adjusts itself and self-regulates its mechanism with the purpose of ensuring and sustaining its optimum functionality. Bordeiu (2006) sees it as the element that sets in motion all the social gearing towards historical progress, the propelling force which accomplishes social and sustainable development, the binding concept among all the social structures and phenomena, which it definitely organizes (forming its hierarchical systems), coordinates and orchestrates according to the target agenda. Like any other social phenomena, the social power phenomenon distinguishes itself through a series of specific traits and the question is whether these traits that personalize social power do need the use of language or not, and if they do, at what level? In what follows, I will briefly summarize the traits of social power as proposed by Bordeiu (2006) and the diverse manifestations of power forms in society, trying to determine (via logical assumptions) the relevance of language for each category:→ Display as social relation ? social power relies invariably on the existence of a specific social relation (subordination: leader to obedient, also co-operation for achieving conjoint goals) between people or groups of people, typical of any community, no matter its size (family, tribe, nation). Among the members of any groups appear different relations based on interests (power, solidarity, collaboration, conflict, etc), relations that come into being according to a specific context and are submitted to the filter of language. → Display as organization and management of social life ? power constitutes the most important element in organizing, ruling and adjustment setting of social life. It imposes the goals of human activity, the necessary means and strategies for achieving them and in this way power becomes the vital component that establishes and applies social order on the social level, an order that in its turn generates the phenomenon of power. So, social order depends on organization in order to validate power and vice versa, but neither of them can materialize themselves without the support of language. → Essentiality and Permanence - power is an essential and a permanent element for social relations and therefore ensures the normal functioning of society. But the normal functioning of a society could never be achieved without the patterns of communication and verbal interaction. Language itself becomes this way essential and permanent to society. → Global Display ? power has, among other things, the quality of a global factor and becomes an integrator that orchestrates and incorporates all the other forms of ruling and organization of social activities. During the integration process, language plays a decisive role, as it ensures the uniformity of the system (language performing values). → Social Values Synthesis Display ? The values promoted by power represent a synthesis of the other values manifested on the social level, which reflect the interests of the social majority, taking into consideration those related to the historical, moral or cultural tradition. In this case, language has the capacity to store these values, ensures fluency in passing on specific values and provides the opportunity to form a majority which will share the same ideological language. → Roles Asymmetry within Power Relationships ? The need for organizing and ruling different forms of activity (within complex human groups) determines social divisions, respectively asymmetries in the roles assumed by different categories of individuals (leaders and obeyers).

Many of the most pressing conflicts across sub-Saharan Africa today—including violent extremism, sexual and gender-based violence, pastoralist/farmer conflicts, and criminal banditry—are shaped by local, community-level drivers. Despite these local drivers, however, international peacebuilding approaches often ignore or neglect bottom-up, grassroots strategies for addressing them. Often, international efforts to contribute to the prevention and management of local conflicts depend heavily on large-scale, expensive, and external interventions like peacekeepers, while under-investing in or by-passing traditional/customary mechanisms and resources that uphold locally defined values of peace, tolerance, solidarity, and respect. Recognizing that these traditional and customary practices themselves sometimes have their own legacies of violence and inequality, this policy note emphasizes the possibility of combining aspects of traditional peacebuilding mechanisms with international conflict management approaches to harness the benefits of both.