Think Forward.

Immigration : l’Espagne gagne, l’Europe se tire une balle dans le pied... 1351

Aziz Daouda, 3 mon.
L'Espagne sous Pedro Sánchez a adopté une politique pro-immigration en net contraste avec le durcissement observé dans la plupart des pays européens. Alors que l'Europe globalement resserre les vis sur les migrants et leur colle toutes ses faiblesses et disfonctionnement, Madrid mise sur leur intégration via le travail, obtenant en contrepartie la plus forte croissance économique du continent en 2025. La plupart des nations européennes catalysent leurs politiques migratoires sur la restriction et l'expulsion. L'Union européenne envisage même des hubs de retour hors frontières pour accélérer les renvois et sanctionner plus durement les refus de départ, sous pression des extrêmes droites. Des pays comme l'Allemagne, la France et l'Italie ont resserré quotas et procédures en 2025, percevant certainement à tort les migrants comme source de tensions sociales et économiques. N'est ce pas là un véritable suicide économique et social à terme... Pedro Sánchez lui réaffirme que l'immigration légale est un atout économique et une nécessité démographique, avec les migrants formant déjà 13% de la main-d'œuvre dans le pays. En mai 2025, une réforme du règlement des étrangers a élargi les corridors pour l'agriculture, la construction, la tech et les soins, accélérant les permis pour diplômés et startups. Fin janvier 2026, le gouvernement annonce la régularisation de 500 000 sans-papiers arrivés avant fin 2025, via une procédure accélérée sans casier judiciaire. En 2025, l'Espagne a enregistré +2,8% de croissance du PIB, deux fois supérieure à la zone euro, dopée par le tourisme, la consommation des ménages et une baisse du chômage. Les étrangers ont porté 80% de l'augmentation de la population active en 2022-2024, compensant le déclin des travailleurs nationaux. Un rapport prévoit un impact positif continu d'ici 2026, avec +0,5 point de PIB grâce à l'afflux migratoire. Madrid parie sur l'intégration via l'emploi plutôt que l'exclusion. Sánchez présente ce modèle comme un blueprint pour une Europe vieillissante, soulignant la rationalité économique d'une migration régulée. Conséquence directe: l'Espagne bénéficie d'une économie à plein régime malgré les critiques internes et les tensions provoquées par diverses droites. Pour 2026, l'Espagne prévoit la dématérialisation des renouvellements de permis et une industrialisation boostée par les talents étrangers. Ce choix isolé renforce son dynamisme mais expose à des tensions politiques internes, tout en inspirant un débat continental sur les vertus d'une immigration gérée. En revanche l'Europe restrictive paie le prix fort de ses choix anti-immigration. Alors que l'Espagne prospère grâce à son ouverture, les pays ayant durci leurs politiques migratoires: Allemagne, France, Italie, font face à des pénuries criantes de main-d'œuvre dans les secteurs vitaux : agriculture, BTP, santé, logistique et hôtellerie. Ces métiers essentiels, peu attractifs pour les nationaux, restent sous tension, freinant mécaniquement la croissance économique par manque de bras et de cerveaux. Le recul de la fécondité aggrave cette impasse démographique. Avec des taux inférieurs à 1,5 enfant par femme dans la plupart des pays européens, la population active se contracte inexorablement d'où plus de retraités à charge, moins de jeunes pour produire et cotiser. L'Allemagne, par exemple, prévoit un déficit de 7 millions de travailleurs d'ici 2035, tandis que la France voit ses hôpitaux et ses champs en souffrance faute de personnel. Résultat : une croissance anémique, autour de 1% en zone euro en 2025, loin des 2,8% espagnols. Comment inverser la tendance ? Les options se réduisent : relèvement forcé de l'âge de la retraite, qui heurte les syndicats ; incitations timides à la natalité, inefficaces à court terme ; ou encore automatisation partielle, coûteuse et inadaptée aux métiers manuels. Sans afflux migratoire régulé, ces nations vieillissantes risquent une stagnation qui ne peut produire que recul et déclin. L'Espagne montre donc la voie à qui veut intégrer via le travail pour transformer une contrainte en moteur. Par ces temps troublés, les partisans de la théorie du "grand remplacement" – cette vision apocalyptique d'une Europe submergée, captent hélas un écho populaire croissant, dopés par les peurs et également par les échecs des politiques restrictives. Pourtant, les faits parlent : c'est le refus d'immigration gérée qui asphyxie les économies, non l'accueil raisonné. En fait les diverses droites et leurs doctrinaires sont contre une certaine immigration pas contre d'autres; sauf que les pays jadis pourvoyeurs de travailleurs ont changé. Ils sont plus riches, ils s'industrialisent et connaissent également un déficit de natalité. Sánchez, isolé mais visionnaire, invite en fait ouvertement l'Europe à un sursaut pragmatique avant qu'il ne soit trop tard.
Aziz Daouda Aziz Daouda

Aziz Daouda

Directeur Technique et du Développement de la Confédération Africaine d'Athlétisme. Passionné du Maroc, passionné d'Afrique. Concerné par ce qui se passe, formulant mon point de vue quand j'en ai un. Humaniste, j'essaye de l'être, humain je veux l'être. Mon histoire est intimement liée à l'athlétisme marocain et mondial. J'ai eu le privilège de participer à la gloire de mon pays .


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THE ENCHIRIDION - I 5645

Bluwr X Commons: Epictetus, 2 y.
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1.1 min read.
There are things which are within our power, and there are things which are beyond our power. Within our power are opinion, aim, desire, aversion, and, in one word, whatever affairs are our own. Beyond our power are body, property, reputation, office, and, in one word, whatever are not properly our own affairs. Now the things within our power are by nature free, unrestricted, unhindered; but those beyond our power are weak, dependent, restricted, alien. Remember, then, that if you attribute freedom to things by nature dependent and take what belongs to others for your own, you will be hindered, you will lament, you will be disturbed, you will find fault both with gods and men. But if you take for your own only that which is your own and view what belongs to others just as it really is, then no one will ever compel you, no one will restrict you; you will find fault with no one, you will accuse no one, you will do nothing against your will; no one will hurt you, you will not have an enemy, nor will you suffer any harm. Aiming, therefore, at such great things, remember that you must not allow yourself any inclination, however slight, toward the attainment of the others; but that you must entirely quit some of them, and for the present postpone the rest. But if you would have these, and possess power and wealth likewise, you may miss the latter in seeking the former; and you will certainly fail of that by which alone happiness and freedom are procured. Seek at once, therefore, to be able to say to every unpleasing semblance, “You are but a semblance and by no means the real thing.” And then examine it by those rules which you have; and first and chiefly by this: whether it concerns the things which are within our own power or those which are not; and if it concerns anything beyond our power, be prepared to say that it is nothing to you.

THE ADVENTURES OF TOM SAWYER - PREFACE 5851

Bluwr X Commons: Mark Twain, 2 y.
- Short Stories -
0.6 min read.
Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 6008

Bluwr X Commons: Marcus Aurelius, 2 y.
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3.7 min read.
1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.