By Jeffrey T. Orloff

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Szelényi is not just noting the economic power of the new managerial class, but also arguing that it is their access to cultural capital which is crucial. The intelligentsia has a role but is co-opted. The crucial part of this cultural capital is the monopolization of the ideology of monetarism. In this way the hegemony of laissez-faire capitalism is complete, but it has a different form from that in the West. The uniqueness and importance of each society’s culture is a theme found also in the chapter by Sztompka as he explores the preconditions for stable democracies in Central and Eastern Europe.

Weber distinguished very sharply between greed (what the Romans called auri sacra fames) or irrational speculation, and rational capitalism. The former had always existed, without necessarily leading anywhere economically, while the latter was a recent Western phenomenon. Weber’s point was, that any socially successful capitalism was not just private property, unregulated prices, and the maxim ‘enrich yourselves’, but that it involved a culture of values, norms and trust, of calling and time perspective (Weber 1988: 41ff.

In this way a ‘method involving social regulation and harmonization of employment and working conditions, charaterized by a combination of directives and regulations on the one hand and arrangements resulting from the social dialogue on the other’ would emerge (ibid. 65). According to Ross (1995: 45), Delors’ relaunching of the social dialogue, ‘his first social policy step’, was above all a trust-building exercise. In the longer run he strove for more substantial contractual agreements. ¹ In Delors’ estimation too there was the danger that longer-term fruitless activities undertaken as part of the ‘social dialogue’ could disguise actual social policy stagnation.

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