1 “Aristotelian Groundings of the Social Principle of Subsidiarity” Justin M. Anderson, Ph.D. Immaculate Conception Seminary
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“Aristotelian Groundings of the Social Principle of Subsidiarity” Justin M. Anderson, Ph.D. Immaculate Conception Seminary/School of Theology Seton Hall University ABSTRACT: The social principle of subsidiarity, both regarding the federalism debate in North America and the principle’s role in the formation of the European Union, has garnished increased attention in recent years. In this paper I will argue that if one looks for the historical seed of the principle of subsidiarity in Aristotle -- as many authors do -- then attention should fall more properly on his analysis of practical reasoning in Book VI of the Nicomachean Ethics than on Book I of the Politics. The treatment of practical reasoning more aptly explains the need for the principle of subsidiarity and, indeed, averring that it is based on an Aristotelian sense of autonomy is misplaced at best and dangerous at worst. 1. Introduction In the attempt to locate the historical genesis of the principle of subsidiarity, it is not uncommon to begin with reference to Aristotle. The assumption that the best place to look is Aristotle’s Politics would be partially correct, but it does not provide the complete story. In this article I argue that in looking to Aristotle for a historical and philosophical grounding of subsidiarity, one can only adequately establish that notion in Aristotle’s account of practical reasoning in the Nicomachean Ethics. It is not enough to rest this claim on references to self-sufficiency in the Politics. On my way to this judgment, I will be forced to draw the conclusion that one of the leading exponents of the principle of subsidiarity, the French political philosopher Chantal Delsol, has miscalculated the degree to which Aristotle can be helpful. Her approach risks misconstruing the social principle. Such contemporary attempts are disheveled at best, and at worst even dangerous for the very existence of the principle of subsidiarity Because Delsol’s work on subsidiarity won much attention in recent years, I will devote the second section to discussing her Aristotelian thesis while underscoring the necessity of the points she 1 draws out. The third section, however, will contend that to rest the principle of subsidiarity on the Aristotelian foundation that Delsol offers is radically insufficient and, in the end, dangerous. It is dangerous both for subsidiarity itself and for society rightly ordered. After demonstrating the shortcomings of a subsidiarity worked out only from the purview of the Politics, the fourth section argues for a more holistic Aristotelian grounding of subsidiarity in the account of practical reasoning presented in the Nicomachean Ethics. The fifth section draws out the various benefits enjoyed by the acceptance of this Aristotelian inspired view, while the sixth section seeks to anticipate possible objections to the thesis. It is not easy to determine the scope of such an essay. While it may seem more natural for an Aristotelian (or at least a potential Aristotelian) to be interested in the conclusions drawn here, Aristotle is one of those figures whom it profits one to study regardless of one’s final agreement or disagreement to his proposals. Nor is there a clear divide in range between philosophers and theologians. While the principle of subsidiarity was historically first fully articulated in a Catholic encyclical, it has become a standard topic of discussion among political philosophers of all stripes. I limit myself here to the discussion of Aristotle and do not take up how figures such as Thomas Aquinas or one of the popes has understood either the principle of subsidiarity or Aristotle’s position regarding this principle. Nor do I feel obligated to broach the topic of how the principle of subsidiarity is understood in relation to either contemporary civil society (e.g., the European Union’s understanding of subsidiarity in relation to member states following the Maastricht Treaty of 1992), or how the principle is discussed in relation to the various institutional organs (e.g., between higher and lower levels of any particular church governance).1 Nevertheless, it is presumed that insofar as the thesis is a philosophical one, the points drawn out here can have and ought to have direct bearing on those discussions.2 For several reasons -- historical, philosophical, political, theological, etc. -- the principle of subsidiarity is an important issue. For those working in the history of ideas, understanding clearly what may be directly inferred by an author like Aristotle will say much of how the tradition that followed him 2 did or did not take up various facets of his thought. Questions regarding later thinkers’ innovations, developments, and accuracy of interpretation also hang on the issue of whether one has properly understood the sources. For those working in political philosophy and public policy, the importance of understanding those more rudimentary principles of our society is of no small account. Those working in a theological tradition like Catholic social teaching also ought not to think an argument for a philosophical grounding of this principle unimportant, even if what they intend is a specifically confessional understanding of that principle. For example, Joseph Koterski, S.J., has argued persuasively for the need for clarity on the philosophical foundations of the principles of Catholic social teaching.3 If Christians are to live in a pluralistic society, then it behooves them to present the principles of their own social teaching in a way that is available to all from the light of reason alone.4 Indeed, a philosophical understanding of the genesis of these principles is especially important for those more theologically minded. In the modern pluralistic arena, those adhering to a credal justification for social principles will have to forego any appeal to theological corrective influences. Consequently, for these adherents the purely philosophical form of such principles succumbs to a greater risk of corruption.5 The same danger also accompanies those constitutive elements of the various social principles. Martha Nussbaum speaks to this point well in her discussion of the importance of understanding Aristotle’s perception of particulars in his overall conception of practical reasoning: But whether we are in the end persuaded by [Aristotle’s account of practical reasoning] or not, the need to study it is urgent. Even more in our time than in his, the power of “scientific” pictures of practical rationality affects almost every area of human social life, through the influence of the social sciences and the more science-based parts of ethical theory on the formation of public policy.... If we do not finally accept Aristotle’s conception, at least we will have found out more about ourselves.”6 3 It is part of my thesis to argue, regardless of one’s field of interest, that the contemporary philosophical account of the principle of subsidiarity suffers from an inadequate grounding. 2. The Politics as an Aristotelian Grounding of Subsidiarity There is in existence a good deal of literature on the historical foundations of the principle that argues from the first book of Aristotle’s Politics.7 Perhaps no other author has had a hand in crafting such an interpretation more than the French political scientist Chantal Delsol.8 Certainly, no other author in contemporary times is as conspicuous and as deliberate in arguing for such a philosophical grounding. Nor should Delsol’s importance be underestimated. The concurrence of her work with the 1992 Treaty of Maastricht, which helped establish the European Union, could only help to solidify her as an authority on subsidiarity. And rightly so. Her work is to be admired. It contributed much to our understanding of the principle of subsidiarity and its functional potential in the modern state. First in her 1992 book, L’Etat subsidiaire,9 then in her manuscript Le principe de subsidiarité,10 Delsol argued that the historical roots of the idea of subsidiarity can first be traced back to Aristotle. Many others, writing in various fields, have followed Delsol in her philosophical-historical conclusions.11 I will first take a closer look at Delsol’s reading of Aristotle before offering a critique in the next section of those Aristotelian roots. Delsol’s point of reference is the beginning of the Politics, where Aristotle gives a description of the naturalness of the human community. When Aristotle indicates how it is that the family, village, and city organically develop, Delsol rightly points out how the concepts of sufficiency and insufficiency guide and push Aristotle’s analysis along.12 Although the family is a natural unit, it is insufficient on its own. So, it forms the next larger organized body, the village.13 The same problem plagues the village, and so it joins with other villages to comprise the city-state.14 Delsol rightly highlights the driving ideas of 4 sufficiency and insufficiency in Aristotle’s description. She then proceeds to discern a rapport between the guiding idea of self-sufficiency of a body politic and that unit’s group autonomy from the higher, exo- level bodies, for “the tasks of the different groups do not overlap: they superimpose themselves on each other. Each group works to respond to the unsatisfied needs of the sphere immediately inferior in importance.”15 Aristotle, notes Delsol, argues that the proper ruler makes decisions for his dependents because those dependents will be happier if those decisions are made for them. After this the reader is treated to a brief investigation of various facets of social realities and how they were viewed by the Occidental ancient world, using Aristotle as its mouthpiece.16 Although Delsol does much to draw out the consequences of her reading of Aristotle’s positions, we are left with little comment on the strength of the notion of group autonomy to philosophically ground the principle of subsidiarity.