v. 1. De la Renaștere la epoca "Luminilor".

John Stuart Mill argued, in hisPrinciples of Political Economy(1848, 7th edn., 1871), that existing laws and customs of private property ought to be reformed to promote a far more egalitarian form of capitalism than hitherto observed anywhere. He went on to suggest that such an ideal capitalism might evolve spontaneously into a decentralized socialism involving a market system of competing worker co-operatives. That possibility of market socialism emerged only as the working classes gradually developed the intellectual and moral (...) qualities required for worker co-operatives to succeed against private firms. Workers would tend to reject the hierarchical wage relation as they developed the requisite personal qualities, he believed, and capitalists, facing escalating wages for skilled labour as a result of the diminishing supply of high-quality workers for hire, would tend to lend their capital to the worker co-operatives ‘at a diminishing rate of interest, and at last, perhaps, even to exchange their capital for terminable annuities. In this or some such mode’, he speculated, ‘the existing accumulations of capital might honestly, and by a kind of spontaneous process, become in the end the joint property of all who participate in their productive employment: a transformation which, thus effected, (and assuming of course that both sexes participate equally in the rights and in the government of the association) would be the nearest approach to social justice, and the most beneficial ordering of industrial affairs for the universal good, which it is possible at present to foresee.’. (shrink)

Some of the post-socialist countries of Europe experienced after the fall of communism what some called a religious revival. Anthropologists and sociologists alike were sure that they discovered serious evidence against the case of secularization theory. What unfortunately most of them failed to observe was the particular shape and form of this religious growth and the structural changes of the religious mentalities occurred in the process of transition from a closed, ideologically monopolized society, to a pluralistic one. After more than (...) half of a century of atheistic ideologization of the public sphere, Romania remains one of the most religious countries of both Eastern and Western Europe. The thesis of this article is that this fact is due to the lack of modernization of the Romanian social system both before and during the post-socialist period. (shrink)

In the sixth chapter of his study, Wirtschaft, Demokratie und liberaler Sozialismus, Hannes Kuch examines moral pathologies of capitalist society. He argues that such pathologies arise when learning experiences in the market lead to attitudes that have negative effects on other social spheres and undermine the democratic ethos. In this comment, I address two aspects of his thesis: its empirical foundations in behavioural economics, and the new analysis of authoritarianism that it proposes. Kuch’s diagnosis of the moral pathologies of capitalism (...) is based in part on studies in behavioural economics about the moral consequences of market relations. These studies show that market relations can lead to the erosion of moral motives for action in the long term. This tendency can be counteracted if market relations are embedded in constitutional institutions and a trust-building culture. However, the studies that Kuch discusses relate to decisions in which subjects have to choose between money and moral action or have to distribute money, and not to market relations in which competition and rivalry play a role. I argue that such competitive situations can be particularly erosive to moral relations because they pit subjects against each other. The question is whether it is possible to find effective antidotes to this erosion of moral motives. Kuch’s analysis of authoritarianism suggests that people in capitalism learn that the right of the strongest is a legitimate principle of action, and that the normalization of such principles in dealing with weaker groups plays an essential role in explaining the new authoritarianism. This is plausible. In particular, I believe that a neoliberal version of the meritocratic idea underlies this development. Subjects see themselves as winners or losers in constant status competitions, and if they are on the losing side, they compensate for the impending loss of status by oppressing weaker groups. The question is whether a less radical reaction of this kind could also threaten market socialism, because it shows subjects even more transparently than capitalism how much value their own social contribution has. Can market socialism counteract such a development? (shrink)

In this study, we examine the narratives of Hungarian entrepreneurs with disabilities (EWD) of the post-socialist era, using microhistory. Our research question concerns how ableism appears in the lives of EWD and how the aftermath of socialism emerges in their experience of ableism. We believe that a state-socialist past influences the lives and careers of EWD in a way that is unique in entrepreneurial and disability literature. Drawing on the accounts of 29 Hungarian entrepreneurs, we identified four mechanisms that (...) make post-socialist ableism specific: invisibility; passivity and welfare dependency; the legitimacy of disability organisations; as well as the limitations of economic participation. Our research suggests that these effects, embedded in the current political, social, and economic environment, can only change slowly and over a long time. (shrink)

A hundred years have passed since the death of a man named Karl Marx. A whole century. A century of dramatic upheavals, revolutionary turmoil, and radical changes in the destiny of humankind. A century that has overturned and swept away a multitude of philosophical conceptions, social theories, and political doctrines. A century that has seen a continuous succession of victories of Marxism and its growing influence on social development.