Résultats 2 ressources
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La gratuité est une notion juridique qui caractérise certains actes, dont les libéralités et les contrats de bienfaisance. Malgré sa juridicité, la notion est mystérieuse. En effet, elle n’est pas définie par le Code civil. Par ailleurs, elle est rattachée, dans l’imaginaire collectif, à des vertus morales délicates à appréhender juridiquement. Depuis quelques années, la gratuité connaît un essor sans précédent, du fait de son implication constante dans ce qu’il est convenu d’appeler la « nouvelle économie », issue du développement des nouvelles technologies de l’information et de la communication. La question de la définition de la gratuité mérite donc d’être posée, tout comme celle de son traitement juridique. La gratuité apparaît alors comme une notion essentiellement technique, dépourvue de toute connotation morale, et indépendante du contexte économique et social dans lequel l’acte gratuit s’inscrit. Au contraire, ce contexte est, traditionnellement, prépondérant dans la détermination du traitement juridique de la gratuité. Selon le cadre dans lequel la gratuité intervient, elle est encouragée ou, au contraire, découragée, ce qui témoigne de son anormalité. Cependant, le développement actuel de la gratuité et le constat de son caractère essentiel dans l’économie de réseau, aboutit à une normalisation du traitement juridique de la gratuité. Gratuitousness is a legal concept which characterizes generous gifts, legacies and free services, among other things. Nevertheless, this concept is mysterious. Indeed, it is not defined in the Code Civil. Besides, in the collective imaginative world, gratuitousness is linked to moral virtues which are awkward to grasp in a juridical sense. Gratuitousness has been enjoying an unprecedented boom for several years because of its constant implication in what has come to be called “New Economy,” which itself was born from the development of the New Information and Communication Technologies. Thus, the question about the way we can define gratuitousness and the way we can deal with it juridically, is worth asking. In this respect, gratuitousness appears to be a concept which is essentially technical, devoid of any moral connotation, and independent of the economical and social context in which it takes place. Yet traditionally, the very context dominates the juridical treatment of gratuitousness. Depending on when and where gratuitousness occurs, it can be encouraged or, on the contrary, discouraged, which testifies to its abnormality. However, the current development of gratuitousness, and the fact that it is essential in network economy, leads to a standardization of the juridical treatment of gratuitousness.
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This dissertation examines the part of the representations of the law in the development of legal cultures process, from its illustration into relations with the land. Three different legal contexts, these of France and of two of its former colonies, Quebec and Senegal, are particularly revealing of the relationship between law's legitimacy and normative production. Referring to the legal concept of property, and examining the mechanisms of the French legal model used by the Quebecois – both Aboriginal and Non-Aboriginal –, and the Senegalese populations and elites, this study highlights the impediments of diffusion for this legal model and culture, both in Quebec and Senegal, and shows that the law is no object of universal representations and practices. The historical prospect, which is necessary to the study of the legal culture as well as the legal processes, makes it possible to consider, contemporary legal practices under the angle of the relationship between the relevant legal cultures, in terms of confrontation or exchange. Two questions, then, arise: that of the nature of the law that results from the exchanges, and that of the relationship between both the legality and legitimacy of the so produced law. Does the legal meeting lead to a situation of mixed law, or does it give rise to a situation of legal pluralism? This theoretical question cannot be dissociated from that of the legitimacy of the normative production, and leads to an examination of the involved populations' very practices.