Academic literature on the topic 'Guild socialism'

The richest tradition of Christian socialism is the British Anglican one. In the beginning it was cooperative and ecumenical in the fashion of its founders, F. D. Maurice and John Ludlow. Later it became predominantly Anglo-Catholic, politically activist, and ideologically diffuse, but always with a strong social-ethical basis. Many Anglican socialists stuck to the cooperative tradition, some joined the Fabian movement after it arose in 1884, some joined the Social Union reformers who came out of Oxford, some gave highest priority to socializing land, many joined the workers party movement after it arose in 1893, and some became leaders of the guild socialist movement that took off in 1912. But British Anglican socialism had an ethical well-spring that qualified its commitment to all these ideologies, and at its best it was powerfully anti-imperialist. Anglican socialists denied that a Fabian, Syndical, Social Unionist, or Marxist ideology should be more binding than their commitment to an ethic of equality, freedom, and cooperative community. This conviction helped them play a distinct role in British politics, especially as exemplified by William Temple and R. H. Tawney. Temple's model of social-funded guild socialism was far ahead of its time and remains the most promising model of big-scale economic democracy.

Abstract In this article I discuss Polanyi’s intellectual formation in early twentieth-century Budapest and in 1920s Vienna, focusing in particular upon his relationship to Guild Socialist and Marxist theory and to Austrian Social Democracy. It was a period in which Marxism was evolving rapidly, and Polanyi was too. In his twenties, he reacted forcefully against what he saw as the evolutionary and deterministic traits of Marxist philosophy. In his thirties, his relationship to Marxism underwent a ‘double movement’: his long-held doubts about Marxism crystallised into an forceful critique, swiftly followed by a sympathetic dialogue with the ideas and politics of Austro-Marxism, the ‘Rousseauian’ commitments of which were not unlike his own. I examine Polanyi’s relationship with Marxism in each of these phases, and explore the affinities between Guild Socialism and Austro-Marxism. The final section introduces the distinctly un-Polanyian analysis of Austrian Social Democracy offered by Polanyi’s wife, Ilona Duczynska.

ABSTRACTThe period 1929–33 was perhaps the most traumatic in the inter-war history of the British Labour movement; the ignominious collapse of the second Labour government led the Labour party to question not only the role of its former leaders but also its ideology. This article will reassess the role of the Oxford academic and socialist intellectual, G. D. H. Cole, in this period and will argue that his contribution to the reshaping of the party in the wake of the 1931 financial crisis and the formation of the national government was of much greater significance than has previously been acknowledged. In addition, it will analyse the effects that the political events of the 1920s and the failures of the Macdonald government had upon Cole's socialist ideology and will illustrate that his move away from his earlier guild socialism to a collectivist philosophy was more profound than he himself, and many commentators since, have been prepared to concede.

What might Chesterton and Tolkien have to offer to contemporary political thought and practice? This essay argues that they share a common project in their fiction and discursive writing, which is to find a way to acknowledge the value of the local and personal, while directing private good to the universal through the concept of the common good. This has implications for our response to environmental crisis as well as the manner in which we relate the one and the many.The sources of Chesterton's thought in Anglo-Catholic and Guild socialism as much as in Hilaire Belloc's Distributism are discussed.

This study does not purport to be an intellectual biography of Orage, nor does it claim to comprehend Guild Socialism in all of its forms. It is, rather, an attempt to analyse the influence of A.R. Orage and <i>The New Age</i> upon the development of Guild Socialist ideas. The first part of the study deals with the influence of Orage upon the development of Guild Socialism in <i>The New Age</i>. It concentrates upon the relationship between his philosophical and political ideas, and argues that the tension between his search for the spiritual liberation of the individual and his hopes for the liberation of the national character had significant repercussions on his relations with the guildsmen of <i>The New Age</i>. This is illustrated by focussing upon his dialogues with A.J. Penty, S.G. Hobson, Ramiro de Maeztu and Major C.H. Douglas. We find that Orage travelled through so many forms of Guild Socialism because none of his associates were able to satisfy his philosophical and political aspirations. The thesis then moves on to trace some of the ideas developed by Orage and <i>The New Age</i> and attempts to evaluate their impact upon two other Guild Socialist organisations. This section deals with selected themes and focuses, in particular, upon economic ideas, conceptions of the state, and industrial policies. It begins with an analysis of G.D.H. Cole and the National Guilds League, and concludes with chapters on Maurice Reckitt and the Church Socialist League. It is argued that Orage and his associates in <i>The New Age</i> were important in both the origins and development of Guild Socialism. In particular, they were responsible for developing 'right wing' ideas which attracted influential sections of the movement.

This dissertation is concerned with criticizing the conventional concept of functional representation, and with outlining an alternative concept. The conventional concept of functional representation is criticized for the theoretical inadequacy of its constituent concept of social function, which -derives from apolitical and holistic assumptions. The alternative concept of functional representation is constituted in terms of purposeful associational action within plural societies. Part I includes a critique of neo-corporatist uses of the concept of functional representation, exploring works by Samuel Beer, Alan Cawson, and Charles Anderson. Part II includes a critique of various guild socialist uses of the concept of function elaborated by S. G. Hobson, G. D. H. Cole, R. H. Tawney, and, in particular, Ramiro de Maeztu. Part III outlines a model of functional membership of a purposeful association, using citizenship and the state as its subjects, in the process of which works by Lawrence Mead and certain English philosophical idealists are criticized. An Appendix summarizes some uses of the concept of function in international relations theory.

Pro-social acts are at the core of human relationships and proper functioning of society. Still, human pro-sociality is seen as unique, reaching beyond the kinship-based helping that is found in other species, such as primates. This uniqueness of human pro-sociality is recognised as closely related to another phenomenon specific to humans, and crucial for the maintenance of social relationships; namely, the presence of moral emotions. This thesis investigated emotional underpinnings of human pro-sociality after moral or social transgressions. The particular focus was placed on guilt – the emotion seen as most prototypical morally, and anger, its’ often under-studied relative. These two emotions have a unique standing in the context of the pro-sociality following from transgressions. They are associated with the perception of harm, injustice and norm violation that are core to transgression situations, and an action tendency to improve such situation, which behaving in a pro-social manner can be seen as. Nevertheless, only a few studies have examined guilt and anger jointly, in the context of pro-sociality, which stresses the need for an investigation of their relative influences. This thesis aimed to fill this gap in the literature. Chapter 1 introduces the topic of emotions and its role for pro-sociality, starting with the initial concept of emotions as the continuum of positive and negative affect, followed by more recent conceptualisation of emotions, in terms of their specificity and uniqueness. A particular emphasis is placed on the place of guilt and anger in the family of moral emotions, and their specific characteristics. Moreover, the role of pro-sociality as a mood-enhancing method is discussed, which might be used to suggest that guilt-based pro-sociality might not be so strongly relationship-focused, as presented in the literature. Chapter 2 presents a meta-analytical investigation of guilt and its role for pro-sociality. In this section, 112 studies were combined, providing an estimation of the medium effect size for the relationship between guilt and pro-sociality. Potential moderators were investigated as well, with a majority of them demonstrating no significant effects. Interestingly though, religiosity was found as a significant moderator of the guilt-pro-sociality relationship, with less religious countries showing a stronger effect size. The potential factors explaining this finding were presented. The link between guilt and self-punishment was also considered, providing more evidence that actions following from guilt might be seen as a mood enhancing strategy (at least when there is no option for repayment of one’s wrongdoing). Chapter 3 describes an experimental study investigating the association between moral transgression and subsequent pro-sociality. The charity dictator game was used as the opportunity for moral transgression. It was shown that moral transgression could lead to both increased and decreased pro-sociality, depending on the underlying emotional mechanism. Specifically, moral transgression via guilt led to increased pro-sociality, whereas via anger, to decreased pro-sociality. Some contextual factors (e.g., eyes prime, earning for oneself versus a charity) that could moderate which effect would prevail were examined. This result explains inconsistent findings reported previously in the literature. Additionally, it was shown that guilt does not always directly affect pro-sociality, as it might be followed by anger, and this sequential mechanism might negatively affect subsequent pro-sociality. Lastly, it was demonstrated that the effect of guilt and anger, following from a transgression, did not expand beyond the first pro-social opportunity, in line with the notion of pro-sociality as a mood-enhancing method. Chapter 4 introduces an experimental study aimed at the further exploration of the mechanism between guilt, anger, and subsequent pro-sociality. A context of failing one’s partner in a computer game was used to trigger moral emotions. The role of self-blame was also explored. Self-blame was predicted to act as the mechanism linking guilt with increased pro-sociality, whereas anger (a proxy of other-blame) was found to be the mechanism linking guilt with decreased pro-sociality. Some contextual factors, related to the perception of fairness, which could moderate which effect would prevail, were examined. Lastly, it was demonstrated that the effect of guilt did not expand beyond the first pro-social opportunity, in line with the notion of pro-sociality as a mood-enhancing method. Chapter 5 builds on the results in the previous section, by introducing manipulative intent as a factor determining the mechanism underlying the association between guilt, anger, and subsequent pro-sociality. A context of blood donation appeal was used to trigger moral emotions, making this study more applicable to the outside world. Contrary to the predictions, low rather than high manipulative intent in the appeal was shown to be the context where guilt led to decreased pro-sociality, via anger. The relationship between guilt and increased pro-sociality via responsibility (a proxy of self-blame) was significant under both levels of the manipulative intent present. Factors potentially explaining these findings are presented. This study provides evidence that the links between guilt and responsibility (self-blame) are not readily affected, whereas the connection between guilt and anger depends on situational context. Chapter 6 presents findings of the investigation into the lab-field correspondence in the pro-sociality domain, together with an examination of the possibility of a significant association of trait guilt and cost/risk perception of pro-social behaviours. Following from Piliavin’s cost-reward model, it was predicted that higher propensity of guilt-prone individuals to help might be based on their lowered appraisal of cost-risk of pro-social behaviours. Trait guilt was not related to cost-risk appraisals of pro-social behaviours though, suggesting that other mechanisms might be underlying the relationship between trait guilt and pro-sociality. Secondly, the issue of generalising findings from lab studies to real-life instances of pro-sociality was explored. The results have shown that pro-social behaviours used in labs were not equivalent (i.e., less costly and risky) to those in the real world. Pro-sociality appeared to be a non-unidimensional construct, which should be taken into account when investigating it in the future. Chapter 7 provides a general discussion of the results presented in this thesis, with the emphasis on their role in the field of emotions and human pro-sociality. Some implications of the present findings for charitable organisations and some avenues for future studies were presented as well. The findings presented in this thesis provide novel and exciting insight into the field of emotions and pro-sociality, in the context of transgression. The results suggest that even though guilt is widely studied in the context of pro-sociality, and has a robust effect on pro-sociality, anger should not be treated with less interest and attention in this regard. It was also shown that these two emotions are highly interrelated, co-occur in the context of transgression, and both have the potential to affect pro-sociality subsequent to transgression. The contextual factors, such as manipulative intent, appear to have a particular role in determining whether decreased or increased pro-sociality would occur after a violation, and which emotional mechanism would unfold. Therefore, neglecting one of these emotions in studies undermines the possibility of better understanding the emotional underpinnings of human pro-sociality. Thus, more research is warranted in the future.<br>The similar research effort is needed for better understanding of the construct of pro-sociality itself, as human pro-sociality takes many forms which, as was shown, do not create a unidimensional construct. Thus, generalising findings from single instances of pro-social behaviour to general pro-sociality seems biased (especially to the high-cost behaviours), and this issue should be tackled in future research.

This thesis examines the guilds comprising the sub-sector of maritime cargo handling in Barcelona from 1760-1840, a period defined in economic terms by the progressive advance of liberal reforms and attempts at abolishing the guilds. Guilds in the service sector were responsible for activities that were vital to economic development, yet the organization of that labor remains an under-represented subject of investigation. By studying the totality of maritime-cargo handling trades of Barcelona, the thesis aims to contribute to the relatively limited scholarship of service-sector guilds and of port labor during the artisan phase. With this aim, the thesis discusses the historiography of guild and port labor studies, passing to a description of the geographic, infrastructural and socio-spatial delineations of the port based on objective and subjective considerations. By comparing the case of Barcelona to a number of other European ports, the study highlights relationships between port types and objective needs of cargo handling with the different organizational models that developed in the sub-sector. Thereafter, the investigation examines in detail the different guilds and the socio-judicial determination of responsibilities, privileges, organizational models and internal composition. Having covered these issues, the study then focuses on the various attempts at reforming or abolishing the guilds and the respective responses of these organizations to structural economic policy changes. During the period studied, the port infrastructure remained relatively unchanged and there was no mechanization of cargo-handling activities, facilitating the focus on changes in economic policy as factors in the application of liberal measures and the organizational responses of the guilds to these important changes. As such, the period studied covers the flexibilization of the labor market through reforms of monopolistic guild privileges and the eventual abolition of Spanish guilds in 1836. The proper handling of cargo and the mode of work influenced – but did not determine – occupational and organizational cultures: some guilds operated cooperatively, others, individually. These corporations were organized horizontally – there were no apprentices or journeymen in these trades, only masters – and developed alternative methods for organizing work processes, determining recruitment qualification, and for developing and transmitting skills. The investigation looks at the internal and external considerations that influenced the organizational responses to liberalism. The traditional (and arguably still generally dominant) historiography of guilds centers on discontinuity between the guilds and later organizations of labor and capital (trade unions and owners’ associations). This investigation highlights a number of direct continuities, contributing to the study of the development of capitalism. The principal conclusions of the research are focused on a number of related considerations, including: port types and infrastructures; the objective, cargo-based necessities of handling; work cultures, organizational cultures, and organizational models, (especially collaborative or individualistic activities); leveling mechanisms and the socio-economic composition of the guilds (vis à vis internal and external employment schemes), and the responses to liberalization (which is shown to have developed progressively over decades).<br>Esta tesis tiene como objetivo elucidar el sub-sector del manejo de la carga marítima en Barcelona (1760-1840) para mejor entender la función de los gremios de servicios. En especial analiza como reaccionaron estos gremios al desarrollo progresivo del liberalismo, que representó un reto considerable al sistema gremial. De esta manera, la tesis contribuye a la historiografía de los estudios de gremios europeos y de la historia de trabajo en el ámbito marítimo. Es notable que el objeto de estudio se encuentre como un outlier (o, caso atípico) en varios campos, ya que en los estudios de gremios hay poca atención puesta en el sector de servicios, y en los estudios de trabajo marítimo hay muy pocas investigaciones sobre la época artesanal. A nivel de historia local, existen unas pocas publicaciones sobre los gremios tratados aquí, pero en su mayoría se enfocan en un solo gremio, desconectado del resto de componentes del universo del trabajo portuario. Entre los temas tratados se encuentran: el análisis del sistema gremial europeo en general y la diferenciación de éstos gremios de servicios; un acercamiento al entendimiento socio-espacial del puerto (con casos comparativos); la definición socio-jurídica y económica de los gremios tratados; el avance progresivo del liberalismo en España y particularmente en Barcelona; y las estrategias de los diferentes gremios del sub-sector del manejo de la carga marítima frente las reformas y aboliciones liberales del sistema gremial. Basado en literatura secundaria principalmente en castellano, catalán e inglés, y en fuentes primarias mayoritariamente en castellano, la tesis se presenta en inglés, con un resumen exhaustivo en castellano. Las conclusiones se analizan a partir del objetivo y su relevancia a varios campos académicos.

Le national-socialisme représente la période sombre de l’histoire allemande. Il a fait l’objet de nombreuses controverses dans les milieux académiques. D’abord tabouisé dans la société d’après-guerre, il fut mieux assumé officiellement dans les décennies suivantes, si bien qu’une culture du souvenir vit le jour à la fin des années 1980. Signe d'une remarquable volonté d’auto-critique, elle est à saluer. Pourtant, elle ne parvint pas à pénétrer vraiment la sphère privée : c’est ainsi que le passé nazi demeure encore un sujet douloureux dans les familles de nos répondants, qui se considèrent comme Kriegsenkel. Mais qui sont-ils? Kriegsenkel signifie littéralement« les petits-enfants de la guerre ». Le terme se réfère aux grands-parents, impliqués dans le régime hitlérien. Les Kriegsenkel, nés majoritairement entre 1960 et 1980, s’identifient à ce concept par choix. Il implique également l’idée d’une transmission transgénérationnelle de traumatismes provenant du second conflit. Au tournant des années 2000 émergèrent dans les pays germanophones des groupes de parole de Kriegsenkel, ce qui constitua un phénomène inédit. Cette étude présente les résultats d’une enquête qualitative, conduite auprès de Kriegsenkel, dont l’histoire familiale fut marquée par le Troisième Reich. Sont cependant exclus de notre panel les descendants de grands dignitaires nazis. Notre propos est d’explorer les retombées du national-socialisme dans la biographie des enquêtés, sous le prisme de leurs engagements religieux, politiques et sociétaux. L’enquête révèle comment s’articulent mémoire, Histoire et engagements<br>The National Socialism represents a gloomy period of German history. It has been the subject of numerous controversies in academic circles. Initially considered a taboo in post-war society, it was better accepted officially in the following decades, so much so that a culture of remembrance saw the light of day in the late eighties. This remarkable sign of willingness to beself-critical is to be praised. Nonetheless, it never truly managed to penetrate the private sphere : that is why the Nazi past still remains a painful subject in the families of our respondents, who see themselves as Kriegsenkel. But who are they? Kriegsenkel literally means “The grandchildren of the War”. The term refers to the grandparents who were involved in the Hitlerian regime.The Kriegsenkel, most of whom were born between 1960 and 1980 identify with this conceptby choice. It also involves the idea of a transgenerational transmission of trauma stemming from the second conflict. At the turn ofthe 2000s Kriegsenkel talking groups emerged in German-speaking countries, which was an unprecedented phenomenon.This study presents the results of a qualitative survey of the Kriegsenkel whose family history was marked by the Third Reich. The descendants of leading Nazi dignitaries are however not included in our sample group. Our aim is to explore the fallouts of the National Socialism in the biography of respondents through the prism of their religious, political and societal involvements. The survey reveals how memory, History and involvement fit together

La tesi té com a objectiu resseguir la ubicació dels tallers de producció ceràmica a la trama urbana barcelonina, l’aproximació a les relacions interpersonals dels ceramistes i la vivència e la religiositat al sí de la confraria de sant Hipòlit com a element de confluència i d’articulació de grup. A través de les fonts fiscals i amb alguns padrons militars dels segles XIV a XVIII, s’interpreta l’articulació de la corporació a la ciutat. Pel que fa l’explotació d’argiles de diferents àrees properes a Barcelona, es demostra l’existència de fins a tres punts d’extracció: la Creu Coberta (entre els ollers), Collblanc (entre els escudellers) i la muntanya de Montjuïc, indret recorrent per uns i altres, especialment en moments de conflictivitat bèl·lica o davant brots epidèmics. Les relacions interpersonals queden explicitades en la figura de l’aprenent i en el procés d’aprenentatge, aportant matisos que només s’han estudiat de manera sistemàtica per a alguns sectors productius del segle XVIII. Resseguint el ritual per a aconseguir el grau de mestre dins els diferents oficis ceràmics, es poden observar possibles canvis i permanències al llarg dels anys, però es confirma la hipòtesi que Barcelona va actuar com a centre d’atracció poblacional dins el territori català durant els darrers anys del segle XV i a principis del XVII, especialment mitjançant l’arribada de mà d’obra no qualificada i disposada a aprendre un ofici. A la vegada, es pot observar una certa tendència al tancament de les elits de les corporacions terrisseres durant el segon terç del segle XVII, a través de l’augment desproporcionat de les taxes que havien de fer front els candidats a mestres procedents de fora de Catalunya. Les cartes dotals són emprades per a realitzar una proposta de categorització social de l’artesanat barceloní, proporcionant informació sobre el paper de les dones en el transcurs de la vida artesana, actuant com a veritables baules entre les diferents generacions. Finalment, els canvis en els espais de sociabilitat entre els terrissers permeten confirmar que l’element religiós era aglutinador. Al voltant del Priorat de Santa Maria de Natzaret i del monestir de la Mercè va girar la vida social dels ceramistes, actuant com a espais d’interacció amb altres grups socials. En definitiva, aquesta investigació permet conèixer a més precisió qüestions com ara l’organització de la corporació dels ceramistes i la seva política institucional, la distribució urbana dels artesans i les estratègies familiars a través de les unions matrimonials que permeten la cohesió social al barri o més enllà de les muralles de la ciutat, al territori.<br>The aims of this thesis are to find the siting of the ceramic production workshops in the urban area of Barcelona, to explain the interpersonal relationships of the potters and to show the religiosity experience of the brotherhood of Saint Hippolytus as cornerstone of the group. Through the fiscal sources and with some military censuses from the 14th to 18th centuries, the articulation of the corporation in the city is interpreted. Regarding the exploitation of clays from different areas near Barcelona, the existence of up to three extraction points is demonstrated. Interpersonal relationships are explicit in the figure of the apprentice and in the learning process, providing nuances that have only been studied systematically for some productive sectors of the 18th century. Rescinding the ritual to achieve the degree of master within the different ceramic offices confirms the hypothesis that Barcelona acted as a center for population attraction. During the second third of the 17th century, the ritual shows a certain tendency to boarding up the elites of the potters corporations through the disproportionate increase in rates. The dowries are used to make a social categorization proposal of the craftsmanship of Barcelona. Finally, the changes in the spaces of sociability between the potteries allow to confirm that the religious element was agglutinating. In brief, this research allows to know more precisely questions such as the organization of the ceramists corporation and its institutional policy. The urban distribution of craftsmen and family strategies through marriage unions allowing social cohesion in the neighborhood or beyond the walls of the city, in the territory.

Esta tesis se centra en el estudio del retablo durante los cincuenta años comprendidos entre 1680 y 1730, período en el que se consolida el barroco en Catalunya. Su estrecha vinculación con las ceremonias litúrgicas explica que la realización de retablos estuviera muy por encima de cualquier otra manifestación escultórica. Se estudian los talleres escultóricos de Barcelona y Vic y dado que los escultores son bastante itinerantes puesto que reciben encargos de distintos lugares entre ellos de Girona y provincia, ha resultado un marco geográfico suficientemente representativo. La escultura barroca catalana, desde la publicación de la importante obra de Cesar Martinell: Arquitectura i escultura barroques a Catalunya, no había sido estudiada con visión de conjunto y durante un período relativamente amplio como se hace ahora, aunque hay algunos estudios monográfiicos a los que se hace referencia en este estudio. Los objetivos fundamentales de esta tesis han sido: l. Estudiar, documental y artísticamente, los retablos conservados, aunque en algunos casos no se ha podido localizar la documentación y el estudio ha sido solamente artístico. 2. Esta documentación y también la localizada correspondiente a retablos desaparecidos, sobre todo durante la guerra civil del 36, ha permitido reconstruir en lo posible lo esculpido durante este período y, además, analizar los aspectos técnicos de la realización de las obras y las condiciones de trabajo de escultores y doradores. La mayor parte de estos aspectos se abordan por primera vez en un estudio sobre escultura barroca catalana. De acuerdo con los objetivos, el estudio, para su análisis se ha dividido en cuatro partes: lª) Aspectos técnicos propiamente dichos de la realización del retablo, desde la traza del retablo hasta su asiento y peritación si procede, sin olvidar los económicos, precios y formas de pago. La 2ª con los aspectos sociales que va desde los gremios y talleres hasta los clientes. Los escultores consiguen Cofradía propia (R. Privilegio de Carlos II, 1680). Al tratarse de obras religiosas, los clientes eran mayoritariamente eclesiásticos y los laicos, en su mayoría, cofradías piadosas, gremios, y, en algún caso, corporaciones municipales. Entre los eclesiásticos destacan varios canónigos de la catedral de Girona y entre las cofradías las del Roser, en especial la del convento de Santa Catalina mártir de Barcelona. La 3ª con datos biográficos de los escultores y doradores estudiados y referencia a sus obras, conservadas y desaparecidas documentadas. El más destacable, Pau Costa (1664-1726), escultor de Vic, ya conocido, pero sobre el que se han corregido datos y obras y se han llevado a cabo bastantes aportaciones en cuanto a importantes obras suyas. La 4ª corresponde al análisis de las obras y se subdivide a su vez en cuatro partes: la primera trata de la descripción arquitectónica y escultórica del retablo; la segunda de su tipología; la tercera de su iconografía y la cuarta del estilo. El estudio de la iconografía ha permitido afirmar que se sigue tanto la tradición, como las directrices de la Contrarreforma. A lo largo de estos cincuenta años se ha seguido la evolución del retablo barroco, empezando por retablos de un barroco incipiente, pasando a un barroco exuberante como el de Pau Costa, uno de los mejores escultores, entre los estudiados, a retablos que anuncian una moderación propia del barroco tardío. Y así hará Costa en su último retablo, el mayor de Cadaqués, que realiza en colaboración con Joan Torras, retablo en el que incumplen seguir la traza del retablo de Santa Clara de Vic, como se les pide en el contrato. El apéndice documental incluye 325 documentos. La mayoría salen por primera vez a la luz pública, con la excepción de documentos que se citan en la bibliografía, publicados por J.Mª. Madurell, Pons Guri y Solà-Morales.<br>This thesis researchs altarpieces, between 1680-1730, when the Baroque Art was consolidated in Catalonia. Their important connections with litugical ceremonies explains that the production of altarpieces was wellahead of any other sculptural expressions. In spite of the research of the sculptural works was about Barcelona and Yic workshops, the sculptors were quite a lot itinerants because they had orders of different places, like Girona and their province, and for that the geographical space has been enough representative. The main objectives ofthis thesis have been: 1. To study, documentary and artistically, the altarpieces survived, although in some cases it has not been possible to find the documents and the study has been only artistically. 2. These documents and also with documents that were founded belonging the altarpieces disappeard, above all during th Civil War of 36, it has allowed to reconstruct as it was able the sculptural altarpieces during this period and, besides, to examine the technical aspects and the work conditions ofthe sculptors and the gilders. Most of these aspects has been dealt now, for the first time, in relation with catalan baroque sculpture. According with the objectives of this research their study has been organized in four parts: lst.) The main technical aspects and economic conditions too; 2nd.) Social aspects, from guilds and workshops to patrons, who were mainly ecclesiastics. The laypeople were brotherhoods, guilds and, occasionally, municipal councils; 3rd.) Biographies of the sculptors and the gilders with mention of their survived and disappeared documented works. The most remarcable, Pau Costa (1664-1726), sculptor from Yic. He was known, but now it has been done new contributions about his important own altarpieces. 4th). The analysis of the altarpieces: l. architectonical and sculptorical descriptions of the altarpieces; 2. tipology; 3. iconography; 4. style. During these fifty years it has been possible to follow the baroque art development, from the altarpieces of the beginning baroque, after exuberant like the Pau Costa altarpieces to altarpieces that announced the late baroque, as the major of Cadaqués. The documental appendix includes 352 documents. The majority has been published now for the first time.

Comme une grande partie des îles de la Caraïbe, pour des raisons économiques basées sur le mercantilisme, justifiées par une législation, la Martinique, née il y a trois siècles, a connu un emmêlement massif de diverses ethnies. Suite à l’abolition de l’esclavage en 1848 et à la crise agricole qui en découla, c’est un brassage de coutumes qui s’opéra avec l’immigration des Hindous, des Africains, des Chinois et des Indochinois. Ce faisant, ces coutumes ont conservé leurs traditions et croyances propres, expliquant ainsi la fusion d'éléments de ces cultures, encore présente aujourd’hui. En abolissant l’esclavage, la « Loi » abolit également la réification, rétablissant ainsi l’humanité de l’homme, puisque l’esclave noir était considéré comme un bien meuble . Il en résulte la création d’un nouveau monde, modifiant la vie culturelle, déployant des habitus, ainsi qu’une manière de penser et d’agir. Aussi, un nouveau langage se structure progressivement. En 1946, la Martinique est reconnue département français d’Amérique. Aujourd’hui, elle se trouve dans une dépendance économique et sociale. De cet état de fait, un conflit s’impose à l’Afro-Martiniquais quant à la question de l’identité. Il se trouve partagé entre le contexte franco-européen et le milieu afro-antillais. Cette contradiction émane aussi de situations de confrontation, d’où se dégage souvent un ressenti de « fatalité » voire de « malédiction » entraînant « un sentiment de culpabilité collective » d’oser défier l’ordre social en place. Notre recherche vise à analyser ce dilemme de la dépendance à partir de l’énoncé des malédictions puis des considérations historiques suivies d'une perspective psychanalytique.<br>As a large part of the islands of the Caribbean, for economic reasons based on mercantilism, justified by law, Martinique, created three centuries ago, was a massive tangle of various ethnic groups. Following the abolition of slavery in 1848 and the agricultural crisis that arose in this patch is a custom which took place with the immigration of Indians, Africans, Chinese and Indochinese. In doing so, these customs have preserved their traditions and beliefs, thus explaining the fusion of these cultures still present today. Abolishing slavery, the "Act" also abolishes reification, since the black slave was considered as furniture, restoring the Humanity of Man. This results in the creation of a new world, changing the culture, deploying habits and a way of thinking, acting and structuring a new language. In 1946, Martinique is renowned French department of America. Today Martinique is at a state of economic and social dependence. In fact, a conflict requires the Afro-Martinique on the question of identity. The subject is divided between the Franco-European and Afro-Caribbean middle class. This contradiction comes as confrontation situations where it often follows a feeling of "fate" or "curse" causing "a sense of collective guilt" for daring to challenge the existing social order. » .

This paper reconstructs the Fabian conception of labor through the comparison of the most mature works by the Webbs on industrial democracy with the scattered references to the Fabian Essays in Socialism contained in contributions by Sidney Webb, Shaw, Besant and Wallas. What characterizes Fabianism is its aim to achieve maximum productive efficiency, and the conviction that it is in the possibilities and purposes of socialism to protect workers through a binding code of conditions regarding labor. However, there is no opportunity for the workers to question corporate hierarchy and have a say in corporate policy decisions. In the conclusions, which contain references to the Guild Movement alternative, I highlight the limits and aporias of Fabian efficiency.

A minor but frequent editorialist and contributor to the Fascist press over the 1930s, Odon Por reached the apex of his visibility when he joined Ezra Pound in the attempt to promote policies based on Major Douglas’s Social Credit and Silvio Gesell’s Stamp Scrip. Drawing on various archival sources, the chapter reconstructs Por’s international background, the political protections that allowed him to occupy comfortable positions in the regime’s institutions, and his ideological itinerary from revolutionary syndicalism to guild socialism and from here to a fascism which was more imagined than real. His case is a typical illustration of the appeal that the Italian corporatist model held for anti-capitalist movements in inter-war Europe.

Abstract In the early 20th century, the Guild Socialist G. D. H. Cole elaborated a sweeping blueprint of a new cooperative world. Building on the full urban complexity of the modern industrial economy, he theorizes the replacement of labor markets, consumer markets, and investment markets with a broad new approach to bargaining among self-managed cooperative producers, democratically controlled cooperative consumers, and community service institutions. Cole takes from Owen, Thompson, and Morris the key insight that, in a world of abundance, motivation can and should be intrinsic. He goes on to explore questions of multiple jobs, worker agency, equality of pay, the redesign of technology, just prices, and investment mechanisms. Cole’s Guild Socialism is nothing less than an apotheosis of the British cooperative movement; its theoretical structure is elaborate and impressive addressing many of the weak points of earlier efforts. By the mid-1920s Guild Socialism is little more than a memory.