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Criticisms, futures, alternatives

In the late 1990s Third Way governments were in power across Europe - and beyond, in the USA and Brazil, for instance. The Third Way experiment was one that attracted attention worldwide. The changes made by Left parties in Scandinavia, Holland, France or Italy since the late 1980s are as much part of Third Way politics as those developed in Anglo-Saxon countries. Since the early 1990s welfare reform has been at the heart of the Centre-Left's search for a new political middle way between post-war social democracy and Thatcherite Conservatism. For Tony Blair, welfare reform was key to establishing his New Labour credentials - just as it was for Bill Clinton and the New Democrats in the USA. Equality has been 'the polestar of the Left', and the redefinition of this concept by Giddens and New Labour marks a significant departure from post-war social democratic goals. The most useful way of approaching the problem of the Blair Government's 'Third Way' is to apply the term to its 'operational code': the precepts, assumptions and ideas that actually inform policy choice. The choice would be the strategy of public-private partnership (PPP) or the Private Finance Initiative (PFI), as applied to health policy. New Labour is deeply influenced by the thoughts and sentiments of Amitai Etzioni and the new communitarian movement. Repoliticisation is what stands out from all the contributions of reconstructing the Third Way along more progressive lines.

Continuities and contradictions underpinning Amitai Etzioni’s communitarian influence on New Labour
Simon Prideaux

Introduction Across a wide range of social commentators there has been little doubt that New Labour is deeply influenced by the thoughts and sentiments of Amitai Etzioni and the new communitarian movement. Prideaux 1 and Heron 2 independently point to the original but persisting concept of ‘stakeholding’ and its emphasis on individuals taking an

in The Third Way and beyond
Eunice Goes

distinction between the ‘communitarianism’ of political philosophers and what they perceive as the ‘popular appropriation’ of the term by political parties, the media and political movements, such as the communitarian movement launched by Amitai Etzioni. See also Minogue 1997: 161. 7

in The Third Way and beyond
Abstract only
Epistemological finitude or infinite freedom?
Peter Triantafillou

legislatures and community groups on moral and social questions. Of particular concern to the communitarian movement is the apparent surge of individual self-interest at the expense of responsibilities to the community. This diagnosis of decay of social norms and bonds was further detailed by the sociologist Robert Putnam, who in the article ‘Bowling alone: America’s declining social capital’, argued that the civic commitments which used to characterise the modern American state have dwindled substantially over the last few decades (Putnam, 1995a). It is not only that

in Neoliberal power and public management reforms
Amy Levine

the 1980s, indexed a revolutionary non-elite and often ­village-based communitarian movement, critical historiography, and some kinds of religious practice that conceived of ‘common, mass people (minjung)’ as the central historical and political subject in Korea. Simin (citizen), on the other hand, indexed an often urban, diverse, non-violent, capitalist and middle-class-focused set of environmental, feminist, human rights, labour, and quality of life concerns (Abelmann 1996; Lee N.H. 2007; Oppenheim 2008). 3 True-bone rank was an aristocratic system of rank used

in South Korean civil movement organisations