By R. Prabhakar
In Stakeholding and New Labour , Rajiv Prabhakar examines middle claims. to start with, that stakeholding furnishes the centre-left with a suite of 'Third means' ideas of public coverage that vary from these formerly deployed by way of the Labour and Conservative events. Secondly, Prabhakar contends that whereas specific references to stakeholding were scaled down through New Labour, the idea that is still vital for realizing the ideology and the regulations of recent Labour in executive.
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Example text
Although inclusion is important for various theorists of stakeholding, the efficiency dimension of responsibility and knowledge points beyond a focus on inclusion. The book looks at individual responsibility and skills rather than citizenship since this captures the efficiency dimension alongside any moral commitments. Discussion of stakeholding will concentrate mainly on the analysis of stakeholding in relation to social democracy. This is not because there is any necessary connection between stakeholding and social democracy.
More generally, drawing in part from academic writing in the United States, attention is placed on asset-based welfare. As with Chapter 2, the general themes informing different models are set out. It is argued that the stress on individual responsibility and knowledge organised around the possession of stakes links these different models. Chapter 4 explores the general institutional configuration implied by stakeholding. It is suggested that both collectivist and individualist models place emphasis on a combination of markets and civil society.
By fostering local institutions, stakeholding helps contribute to the realisation of such plural goods. That is not to say that this is without problems. One issue raised by pluralism relates to those situations in which it is not possible to compare values according to a common standard. Here, individuals have different conceptions of the good life that cannot be rationally compared. In itself this does not cause problems if the values and institutions that embody these conceptions of the good life can coexist with each other.
