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It has long been the opinion of the writer that behind the great movements "which shape the lives of the multitudes, in the shadows of the public personalities which sponsor them, work quiet, unassuming men who really determine the course of our society. Uncompromised by the limelight, with little thought of great personal reward, these dedicated, prescient thinkers prepare the stage for posterity. [...]

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This thesis explores the relationship between private industrialists and the state in Egypt since 1974. What is the nature of the local bourgeoisie? How capable is the state and how far does the East-Asian model of benevolent state autonomy apply to the case of Egypt? How has the adoption of economic liberalization affected business state relations? To address these questions, the industrial sector is analyzed as a case study. The approach adopted here is that of political economy and involves a comparison across the last three decades. Based on developments in the industrial policy, the distribution of private investment, the institutional environment and the structure of the manufacturing sector, the study demonstrates that state capacity in Egypt is low and the fundamental division among the bourgeoisie is size-based. The state's autonomy has not contributed to its ability to direct and undergo structural transformation. Further, its accommodation of the business sector has not been accompanied by private sector growth since discriminatory incentives favouring large enterprises and the prevalence of a system of 'crony capitalism', have impeded smaller firms from access to the available opportunities. Indeed, the leaders of the business power center, who contribute most to private investment, have been maneuvered by the state to support the political status quo.

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Many of the problems in dominant Western education and philosophy can be connected to various dualisms, in particular reason/emotion, reason/imagination, reason/experience, mind/body, subject/object, individual/community, abstract/concrete, theory/practice and male/female dualisms. These pairs are considered opposites, with the attributes on the left supposedly superior to their dualistic partners on the right. While those attributes on the left, such as mind and reason, are traditionally associated with knowledge, autonomy, citizenship and learning, the attributes on the right, such as emotion and experience, are traditionally thought to be opposed to knowledge, autonomy, citizenship and learning. Drawing on the philosophies of John Dewey and various feminist philosophers, I will argue that the attributes that make up each of these dualistic pairs are not opposed but are actually interdependent and interconnected. For example, I will argue that all thinking and learning involves reason, experience, emotion and imagination interacting with one and other. Neither of these attributes or functions is complete or fully functional without the others. Since mainstream Western pedagogies incorporate such dualisms they are unable to fully facilitate the thinking skills, attributes, dispositions and understandings necessary for autonomy, democratic citizenship and leading a meaningful life. It will be shown that Philosophy for Children (P4C) has the potential to overcome many of the problems with mainstream education, including many gender equity problems, because it is based on Dewey???s philosophical ideals, which reconstruct many of these dualisms. An analysis of the ideals of truth, meaning, community, self, autonomy, democracy, thinking, emotion and imagination assumed by P4C will show how it reconstructs various dualisms and overcomes many problems with traditional schooling. However, it will also be shown that P4C fails to reconstruct the undesirable theory/practice dualism because it doesn???t require students to test and apply their ideas in the real world. This is even though many P4C theorists, such as Matthew Lipman, accept Dewey???s claim that all thinking and learning involve such practicality. Thus, I will reconstruct the P4C pedagogy by integrating it with a Deweyian type of service learning that I call social reconstruction learning. Social reconstruction learning involves students engaging in P4C style communities of inquiry with members of their community in order to reconstruct real social problems. Such a Practical P4C pedagogy can better facilitate reflective thinking, autonomy, active citizenship and meaningfulness.

Th. Ph. D.--Florence--European University Institute, 1987. Titre de soutenance : Social Democratic government in Denmark under the Marshall Plan 1947-1950. / Bibliogr. p. 341-360.