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The purpose of this paper is to contribute to the growing literature on the policy impact of ideas and related cultural and discursive processes by exploring the historical embeddedness of the idea of solidarity in French social policy debates.

This paper adopts a qualitative, historical approach that traces the development of – and the relationship between – policy ideas and social programs over time.

First, exploring the work of reformer and politician Léon Bourgeois, the paper investigates the emergence of this concept in nineteenth and early twentieth century France. Second, analyzing the work of centrist scholar and intellectual Pierre Rosanvallon, the paper studies the French debate on solidarity and welfare state reform in the late 1980s and 1990s.

At the broadest level, this paper shows that contemporary social policy debates are grounded in long‐term historical as well as cultural processes and repertoires. Policy ideas that acquire the status of culturally resonant “keywords” can have a long history, and tracing their development is necessary to illuminate the role of ideas in contemporary social policy change.

The paper is prompted by the US–China trade war and its implications for the sustenance of the multilateral trading system. The two rivals resorted to “self-help” without recourse to the World Trade Organization (WTO) dispute settlement system, flouting the WTO as an adjudicator in trade disputes. This paper aims to analyze the drawbacks in the settlement system and examines the urgent need for a retroactive remedy.

This paper adopts desk-review and jurisprudential analysis of the relevant rulings of the WTO dispute settlement body. Using desk-review, primary sources such as the relevant domestic legislations invoked by the USA and China to trigger the trade war were discussed and critically analyzed.

This paper finds that the unilateral and protectionist actions that characterize the trade war can be linked to the loss of confidence in WTO remedies to redress members’ retroactive economic losses. This finding is useful in arguing for the incorporation of a retrospective monetary remedy to forestall the reoccurrence of a similar trade war and save the WTO from being dysfunctional.

Although, whether there should be retroactive remedies in the settlement system has been long debated, this paper makes a significant contribution by highlighting why the drawbacks in the settlement system have become so prominent in the context of this trade war. This paper strengthens the urgent need for WTO dispute settlement reform to prevent a reoccurrence of another global distortion of trade.

Emotional appraisal is an act of sense making: What does a particular event mean for me? It is not the event itself – but rather an individual's subjective evaluation of the event – that elicits and shapes emotions (Scherer, 1997b). Thus, appraisal is the crucial first step in the emotion process, and describes how we attend, interpret and ascribe meaning to a given event or stimulus. First, emotional appraisal requires attention; given cognitive limits, we must prioritize which events are even worthy of our notice. Second, we must code the event, interpreting its meaning, and in particular its implications for the self (Mesquita & Frijda, 1992). If another person in a team environment is being rude, how one interprets the personal significance of this behavior may change significantly the emotional response – for example, whether the rude individual is a teammate, a customer, a supplier, or a competitor, and whether the rude behavior is directed at an innocent bystander or an instigator. Likewise, a bear approaching a campsite may elicit fear, but the same bear in a zoo could result in delight. Often the cognitive evaluation of stimuli associated with emotional appraisal occurs so quickly and automatically, before our conscious awareness, that we may be unaware of this individual component of the unfolding process. However, even in such cases, we can see the role of appraisal processes by examining, for example, how emotional reactions change over time and vary from person to person. An event that may have caused great embarrassment during youth might in adulthood leave one unfazed, and an event that makes one person angry might make another person sad. Indeed, it can be the lack of conscious awareness of the appraisal process – and the sense that appraisal is clear and lacking a subjective interpretive lens – that prevents individuals from questioning and evaluating it. This results in a particular challenge to reconciling colleagues’ often vastly differing emotional appraisals.

Here Marx's philosophy is dissected from the angle of bourgeois capitalism which he, Marx, sought to overcome. His social, political and economic ideas are criticised. Although it is noted that Marx wanted to ameliorate human suffering, the result turned out to be Utopian, contrary to his own intentions. Contrary to Marx, it is individualism that makes the best sense and capitalism that holds out the best hope for coping with most of the problems he sought to solve. Marx's philosophy is alluring but flawed at a very basic level, namely, where it denies the individuality of each person and treats humanity as “an organic body”. Capitalism, while by no means out to guarantee a perfect society, is the best setting for the realisation of the diverse but often equally noble human goals of its membership.

The aim of this chapter is to compare the content of two essays: Oskar Lange's 1931 ‘Crisis of Socialism’ and Tadeusz Kowalik's 1996 ‘August – the Bourgeois Revolution of the Epigones’ in order to try to determine the extent to which Lange's paper influenced Kowalik's ideas. We find that Lange's article was possibly Kowalik's only source of theoretical knowledge about bourgeois revolutions and their course when he wrote his 1996 piece. What probably struck Kowalik most in ‘Crisis of Socialism’ in the context of Polish transformations was the similarity (real or apparent) between the situation in Poland in 1905–1918 and that in 1980–1989 (or even 1980–1992), that is, the possibility of constructing a ‘bourgeois class state’ only through a workers revolution immediately preceding such a construction. On the basis of this analogy, in ‘August…’ Kowalik, as we argue, introduced a novelty into his reflections: he fortified his earlier, more lax analyses with the concept of ‘bourgeois revolution.’

Michael Brown argues that what unites the human and social sciences is their evolving character, made explicit in the concepts of “reflexivity,” “course of activity,” and “theorizing.” Once the social sciences are taken as a whole, the notion of “sociality” will allow to grasp society as ever changing, as a becoming. I shall examine the notion of sociality in the literary criticism of Lukács, Goldmann, and Adorno, three authors who consider the essay as the adequate open form of critique in times of rapid social change. Originally adopted by the young Lukács, the essay tended to be abandoned by him when elaborating the concept of critical or socialist realism as a repository of timeless cultural values. In his studies in the European realist or the soviet novel, for example, on Balzac, Stendhal, Thomas Mann, or Solzhenitsyn, the dialectical concept of social totality becomes a sum of orientations, presenting the individual writer with the moral task to choose “progress” and discard “negativity.” The social is thus narrowed to individual choice. Different from Lukács, Goldmann's literary theory defines cultural production as a matter of the social group, the transindividual subject. Goldmann was deeply marked by Lukács's early writings from which he gained notably the notion of tragedy and the concept of maximum possible consciousness—the world vision of a social group which structures the work of a writer. Cultural creation is resistance to capitalist society, as evident in the literature of absence, Malraux's novels, and the nouveau roman. In the writings of Adorno the social is lodged within the avant-garde, provided that one takes its means and procedures literally, e.g., the writings of Kafka. By formal innovation—among others the adoption of the essay, the small form, the fragment—art exercises criticism of the ongoing rationalization process and preserves the possibility of change (p. 319).

Extensions/applications/revisions of the Marxian vision of socialism can broadly be categorized into two polar strands: the centralized and the decentralized strands of socialist economic systems. Explores the main postulates of a decentralized version of a socialist economic system as provided by Kautsky, Luxembourg, Bernstein, Bukharin and Lange. The centralized strand of socialist economic systems has been elaborated drawing mainly from the writings of Lenin, Trotsky, Dobb, Sweezy and Baran.

The labor theory of value (LTV) offers a lucid and forceful example of a “theory” thought to stand outside “history.” Considered as an “objective” form of theorizing, the LTV seeks transhistorical truths about the relationship between humans and nature – whereby, as everyone knows, value in the world is produced by the fundamental force of human labor power. Marx is typically taken to have subscribed to some form of the LTV, and thus to have signed on to this form of theorizing. This article refuses to treat Marx as an analytic, ahistorical theorist who would either affirm or deny the LTV. Rather, I read Marx as a genealogist who excavates the story of labor and value within the specific historical context of an emerging capitalist social formation. This genealogical approach to Marx, and particularly to his less-often-discussed, Contribution to the Critique of Political Economy, shows plainly that Marx never subscribed to the LTV, but more importantly that he eschewed the form of theory that the LTV presumes. Rather than seeking to make transhistorical theoretical claims about the relation between labor and value, Marx meant to demonstrate to his readers something about the way in which a definite and concrete (historically situated) capitalist social formation establishes value. A capitalist social formation establishes its own specific value relations, by first constituting, and then dissimulating, a link between labor and value.

In analysing the beancounter image's trajectory, from its birth to its persistence, in European French language comics between 1945 and 2016, this paper explores why artists continue beancounter image usage in popular culture.

Beancounter characters have been studied in an application of Iconology (Panofsky, 1955) in order to unravel how individuals make sense of cultural artefacts and how, in turn, the visuals shape cultural belief systems at a given time.

This study reveals that comics artists usage of the beancounter image results from their critical reactions to management and capitalism whilst at other times the usage is an indication of authenticity. Motivation for the usage is not constant over time nor is the impact of the beancounter image. Both appear dependant of the level of artistic freedom experienced by the artist.

Based on a single media (comics) with a unique characters (European French language) this study deepens exploration of the ways in which accounting becomes entwined with the everyday and implies that further research is needed.

Extends the work of Smith and Jacobs (2011) and Jacobs and Evans (2012) by focusing on a genre of popular culture over a long period, and by adopting a critical viewpoint. Also expands the possible applications of Panofsky's (1955) Iconology in accounting studies.