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Serge Paugam ''Macron et les pauvres : une version néo-libérale du solidarisme''

Logue William, Bozon Michel. Les durkheimiens. A new liberalism advocating state action for social purposes emerged at the turn of the century. Durkheimian sociology, with its scientific approach, could resolve the crisis by taking phHosophy's place as the intellectual foundation for liberalism, thus freeing liberalism from its commitment to laissez faire, turning it in a solidarist direction, and developing its links with the trade-union and cooperative movements. Green et de ses disciples; en France, elle s'appuie essentiellement sur la discipline naissante qu'est la sociologie. Ainsi que le fait.

Le message de Proudhon, affirme-t-il, est au fond semblable. Il pense que l'affaire Dreyfus a fait progresser la communication entre intellectuels et travailleurs manuels, et il veut maintenir ce contact. Sociologie et socialisme. Excellent orateur, un des meilleurs jamais sorti de l'Ecole Normale, il a un. Aucune des deux attitudes n'est scientifique. William Logue, Northern Illinois University,. His life and work : a histori- un savant que comme un vulgarisateur cal and critical study.

New York, Harper de la sociologie. Paris, Fayard, , p. L'un d'eux, tory 1, , pp. Texte d'une Durkheim, La science sociale et l'action. Paris, Giard, Princeton, Princeton University ibid. Press, , Introduction. Paris, Alcan, You may send this item to up to five recipients. The name field is required. Please enter your name. The E-mail message field is required. Please enter the message. Please verify that you are not a robot.

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As numerous historians have pointed out, twentieth-century France has remained unusually hostile to liberalism. The critics to whom Audier is responding fall firmly into the second category.

They have continued a critique of liberalism that has long been an important component of both Marxist and contemporary French political thought. Yet, if Audier is right to discard the plethora of marxisant conspiracy theories about neo-liberalism, must he also discard all of the conceptual issues raised by its critics?

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Fair enough, but such a notion need not suggest a subterranean or Foucauldian hegemony. It can be historically situated. In Europe, its rise coincided with the exhaustion of a Christian Democratic consensus after the Second World War, the social movements of the s and a rising tide of anti-totalitarian thought in Western Europe.

But this does not invalidate their reading.

Indeed, I would argue that these misunderstandings are as much a part of the archaeology of neo-liberalism as the doctrinal differences between its founding fathers. This helps explain why the intellectuals he identifies — the vast majority of whom shared a marked scepticism towards the state and a profound hostility to Communism — were so keenly read and shared.

Le solidarisme contractuel (Book, ) []

Part of the problem is that Audier pays too little attention to some of the key concepts that have come to dominate our vision of neo-liberalism. Despite its bold claims, this book is therefore better seen as a meticulous dissection of the life of a small group of mid-twentieth century liberals than as a historical analysis of neo-liberalism.

He offers a nuanced examination of the networks that brought them together. He even provides a wide-ranging synthesis of contemporary scholarship on liberalism, with a bibliography in several languages.