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El Sistema Europeo Entre La Vocación Franciscana Y El Capitalismo Luterano Catia Eliana Gentilucci1

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El Sistema Europeo Entre La Vocación Franciscana Y El Capitalismo Luterano Catia Eliana Gentilucci1 ARTÍCULOS Iberian Journal of the History of Economic Thought ISSN-e: 2386-5768 http://dx.doi.org/10.5209/ijhe.68895 El sistema europeo entre la vocación franciscana y el capitalismo luterano Catia Eliana Gentilucci1 Recibido: 16/04/2020 / Aceptado: 23/05/2020 Resumen. Este artículo sostiene que: a) los sistemas económicos son una expresión de sus propias culturas e historias y, por lo tanto, no pueden exportarse a lugares donde la cultura local no apoya su implementación; b) la aplicación indiscriminada del modelo alemán (luterano) a todos los países europeos (principalmente a los países católicos mediterráneos) ha fomentado el crecimiento económico en la UE a diferentes velocidades; c) Italia, cuna del capitalismo católico, intenta actualmente reaccionar contra las medidas de austeridad, impuestas por las restricciones económicas del modelo alemán, centrándose en el tercer sector y en las empresas sin ánimo de lucro, que son expresión del capitalismo católico originado en la Tercera Orden Franciscana. Palabras clave: economía civil; economía social de mercado; capitalismo católico; modelo franciscano; capitalismo lute- rano; crecimiento sostenible. Códigos JEL: B52, I31, P1 [en] The European system between Franciscan vocation and Lutheran capitalism Abstract. This paper argues that: a) economic systems are an expression of their own cultures and histories and they cannot therefore be exported to places where the local culture does not support their implementation; b) the indiscriminate application of the German (Lutheran) model to all European countries (mainly to Mediterranean Catholic countries) has fostered economic growth in the EU at different speeds; c) Italy, the cradle of Catholic capitalism, is currently attempting to react against austerity measures –imposed by the economic constrictions of the German model– by focusing on the third sector and non-profit companies, which are an expression of Catholic capitalism originating in the Franciscan Third Order. Keywords: Civil economy; Social Market Economy; Catholic capitalism; Franciscan model; Lutheran capitalism; sustain- able growth. JEL codes: B52, I31, P1 Sumario. Introducción. 1. The dual souls of European capitalism. 1.1 Saint Francis vs. Martin Luther. 1.2 Lutheran capital- ism. 1.3 Exporting state-building?. 2. The welfare state and sustainable growth. 2.1 The third sector. 2.2 Sustainable growth. 3. Conclusions. References. Cómo citar: Eliana Gentilucci, C. (2020). The European system between Franciscan vocation and Lutheran capitalism, en Iberian Journal of the History of Economic Thought 7(2), 123-131. Introduction Mediteranean and Euro/German economic thought, it will be necessary to look back to the two souls of Eu- The introduction of the Lisbon Treaty (2009) brought ropean capitalism as embodied in the Franciscan School about a change in the management of the individu- and Martin Luther’s call to reform. al economies of European countries. In particular, the German economic model (Social Market Economy) was adopted as a model for Europe. Based on anti-Keynesian 1. The dual souls of European capitalism restrictive economic policies (both fiscal and monetary), it has steered Europe towards austerity and a resulting It is possible, in today’s Europe, to discern two logics recession. of Capitalism: the Lutheran, which is rational and pur- In an attempt to exit the recession, Italy has chosen sues the efficiency of economic aims; and the Francis- to turn to its Franciscan-Catholic vocation for solidarity can-Catholic, which prioritizes social interests and aims inspired by the Secular Franciscan Third Order, incenti- for economic efficacy. vising the non profit sector (and green social farming in In this sense, Latouche’s essay, Minerva’s challenge particular) and a new corporate culture whose mission (2000, 62), separates the ‘reasonable’ from the ‘rational’. is inclusive growth. In this study, we will see that in or- The reasonable is seen as the wisdom of economic behav- der to better comprehend the distance separating Italian/ iour based on the efficacy of the desired result, that is to 1 University of Camerino, [email protected] Orcid: https://orcid.org/0000-0003-3859-4177 Iber. hist. econ. thought. 7(2) 2020: 123-131 123 124 Eliana Gentilucci, C. Iber. hist. econ. thought. 7(2) 2020: 123-131 say on its economic and social impact (i.e.: the number of city3. In the Franciscan model, reciprocity possesses a individuals who benefit from results). The rational, instead, strong human value and is aimed at the recognition of represents the a-valorial economic logic of the efficiency the other as an integral part of the greatness of the uni- of economic results (with no reference to ethical values). verse. In Economics, theoretical constraints ensure that ration- Reciprocity goes beyond family ties, economic rela- ality is detached from other overlapping spheres like poli- tions between people, or fraternal bonds: it is man’s re- tics, the social and human relations. Reasonableness is evi- ciprocal recognition of his sense of belonging to Creation dent in those behaviours that combine a logic of rationality (Bazzichi 2016). In this sense, reciprocity was included in with priorities of other nature: social, political and humane. the economic thought of the school of civil economy and The bond between reasonableness, efficacy and ethical activities pertaining to the Third Sector, economic pillar values is characteristic of the Mediterranean (Franciscan) (between State and Market) of the social system4. civil economy; while the rational, efficient and a-valorial In Italy, this vision has its roots in the 13th-century are prevalent in the German social market economy (as ap- Franciscan school5 and the humanism of the 15th century plied to the economies in the European system). which placed Man, in contemplation of Creation, at its The distance between Italian-Catholic capitalism and centre, accepting of his status and putting himself at the German-Lutheran capitalism is evident on two fronts. service of humankind (Bazzichi 2016 and Niccoli 1967). The first, deriving from the Lutheran reform (Reforma- As is known, the central ideas of Franciscan thought tion) which saw two cultures clash: the ancient Latin are poverty, gratuity, searching for fulfillment through culture, refined by the Renaissance and the Catholic age; work and commitment towards others, charity towards and the German, coarser and cruel (Fanfani 1961, 508); the needy, and sharing ones riches. These attitudes can 13th-century German culture possessed these character- be summed up in altruism, reciprocity and social equity istics because it had not experienced religious dominion –values that are at the basis of contemporary civil eco- (Weber 1965, 88). nomics. Poverty implies the search for one’s own well-be- 1.1. Saint Francis vs. Martin Luther ing and the common good in objects and relationships that are not, naturally, subjected to economic evaluation Lutheran capitalism derives from Martin Luther’s vision (friendship, fraternity, solidarity, reciprocity). In this of the human condition, in which man, guilty of original way, wealth is no longer exclusively material in nature, sin, can only find salvation by living a life of conscious but also, and most importantly, embued with spirituality repentance, at the end of which only God can grant eter- by the things of the world (Creation) and its creatures nal salvation. This pessimistic view colours man’s life (Todeschini 2004, 59-60). Monastic poverty as experi- with an inner struggle as he tries to do the best for him- enced in religious (Franciscan) communities or monas- self (individualism and selfishness) in the hopes that he teries can be seen as an economic and institutional way will be saved. Subsequently, all contacts with other men of life in which personal renunciation coincides with the will be influenced by the fact that each man will focus enhancement of public heritage (Bazzichi 2016). solely on his own goals in order to obtain the best re- In the 13th century, with the Franciscan Order, Fran- sults. This view of the world exalts individualism, com- cis’s attitude towards the world started to move towards petition and efficiency, all values which are central to what is now known as Civil economy. late 19th-century Anglo-Saxon capitalism. This school of thought is not limited to the Italy of 19th-century positivism (formulated by the French St. Francis of Assisi and the Italian Renaissance, but can author Comte, while J. S. Mill e H. Spencer were its also be found in Spain with the School of Salamanca6. main exponents in Great Britain) gave even more strength to the Lutheran spirit within a rational econom- 3 Zamagni and Bruni (2009) claim that «relational goods are those hu- ic vision which had as its main priority the achievement man relations which cannot be ‘produced’ or ‘consumed’ by a lone individual, as they depend on the ways and reasons that motivate hu- of individualist aims and gave origin to the theory of man interaction and consequently can only be enjoyed when they are neoclassical capitalism. This system, which came to It- shared in a reciprocal manner». Reciprocity is a fragile intersubjec- aly in the early 20th century, was influenced by a less tive relationship based on an act of generosity that, unlike economic individualistic Catholic viewpoint and was inspired by exchanges, is unrecognised by law. In reciprocity, A pledges an act of generosity to B (a gift) expecting not payment but that B might the Franciscan conviction that original sin can be expi- do the same thing for A, or others. Morally speaking, reciprocity is ated through a life of good deeds, altruism and poverty more demanding than exchange as it requires loyalty, honesty, re- (possessing only what is necessary to live a dignified sponsability and care for others. It is not self-serving (exchange of a life, and sharing any excesses). good and its value) but a gesture towards the common good and the division of common values.
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