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F&L Blog – Revisiting Polanyi’s Warnings

Revisiting Polanyi’s warnings: How Austerity contributed to Fascism in Interwar Austria

by Maria Markantonatou

20.11.2025

The rise of authoritarianism in interwar Austria is often explained through economic collapse and social conflict. But could austerity measures themselves have played an independent role in destabilizing democracy? In this blog piece, Maria Markantonatou draws on Karl Polanyi’s writings to revisit the League of Nations’ “Financial Reconstruction of Austria,” a radical austerity program that imposed wage cuts, mass dismissals, and shrinking public services. As Polanyi argued at the time, liberal elites embraced “authoritarian interventionism” to protect the economic order, weakening democratic institutions and paving the way for Austrofascism. The dismantling of Red Vienna, the civil war of 1934, and the suppression of the Left were all intertwined with externally imposed austerity. The parallels with contemporary fiscal adjustment programs suggest that today, too, technocratic austerity threatens democratic resilience. The question now is whether governments will confront these risks or repeat the errors of the past.

"Polanyi shows how austerity contributed to social breakdown and authoritarianism, blocking democratic and socialist alternatives. He offers a starting point to critique today’s fiscal adjustment programs – their ideological pattern, historical roots, and devastating impact on democracy."

Austria is once again entering a debate over austerity. Under the EU’s fiscal governance framework, the Austrian government is required to implement consolidation measures in the coming years, including reductions in public spending and welfare services. These measures are presented as technical necessities, but historical experiences show how austerity can fracture societies and fuel political extremism. A glance back at interwar Austria – where externally mandated austerity played a decisive role in democratic collapse – offers critical insights into the risks embedded in today’s fiscal debates.

In the first F&L blog article, Clara Mattei and Aditya Singh argued that Mussolini’s rise in interwar Italy was enabled by a liberal establishment convinced that “only an authoritarian state could defend the capital order in a country like Italy – where revolutionary energy among workers and peasants had reached a boiling point”. The authors conclude that the Italian 1920s demonstrate “the deep structural affinities between liberal and fascist economic policies.” 

The 1920s “Financial Reconstruction of Austria”

A similar point can be made for interwar Austria. In 1922, the League of Nations (LoN), together with domestic liberal elites, launched the “Financial Reconstruction of Austria” program —the first peacetime experiment in technocratic international economic governance by a supranational actor. The program imposed harsh austerity measures, such as wage cuts and public sector retrenchments, which fueled deep political polarization and led to the rise of Austrofascism and civil war. Parallels with contemporary austerity programs show that, now as then, policies of imposed austerity undermine democratic institutions and empower authoritarian politics.

Polanyi, writing in Vienna for the financial journal Der Österreichische Volkswirt, observed these developments firsthand.  He argued that the liberal attempt to insulate the economy from politics produced an “antagonism” between capitalism and democracy—one that culminated in fascism. Central to this antagonism was what Mattei and Singh describe as “the most Polanyian of all insights”: that free markets were never natural, but politically constructed. In the case of the LoN program, this construction assumed the form of what Polanyi called “authoritarian interventionism”, of which the stubborn support by economic liberals “had resulted in a decisive weakening of the democratic forces which might otherwise have averted the fascist catastrophe” (Polanyi 2001: 242).

The LoN program introduced sweeping austerity and liberalization, leading to unemployment, weakened social services, and political tensions. It began with a request to the LoN by the Austrian Christian-social Chancellor Ignaz Seipel, a Catholic priest. Seipel (in LoN 1922: 19–20) presented Austria’s situation before the LoN Council and asked for financial assistance to address hyperinflation, fiscal crisis, and insolvent banks. In his speech, Seipel appealed to the LoN describing Austrians as people “who have endured such terrible suffering and who are perhaps even more crushed by fear for the uncertainty of their future than by the physical misfortunes of the present time [and]are menaced by actual decimation through hunger and cold”. For Seipel (in LoN 1922: 20), the crisis was “unique in the financial history of the world”, as high exchange rates blocked imports of essential goods such as corn, sugar, and coal, causing shortages. The LoN offered loans but demanded the creation of a commission of experts to control their use. Seipel (in LoN, 1922: 22) accepted that such a control would be “inevitable and natural,” but only if “sufficient credits were granted at the same time.” Ultimately, the LoN assumed control of Austria’s budget.

From Budget Control to Monetary Chaos

Historians Stephen Gross and Chase Gummer (2014) describe how Austria, reduced from a Habsburg Empire of 50 million to a small republic of seven million, struggled with a disintegrating currency and chaotic monetary fragmentation. The successor states stamped the old Habsburg krone notes to separate their currencies from the imperial krone, but such measures quickly created monetary chaos. Economic liberals deemed it urgent to stabilize the currency, reduce capital flight and war-related deficits, and stimulate growth.

The LoN appointed a Commissioner-General to supervise the program known as the Genfer Sanierung. His team oversaw the budget and the reforms in banking and public administration, approved loan tranches, and reintroduced the gold standard. To receive loans, social services and the public sector had to be cut.

The LoN blamed the “excessive number of [state] employees” as the main cause of Austria’s crisis. This led to a reduction of Federal Ministries and the dismissal of 100,000 officials within two years. A similar argument was used to justify cuts in the highly unionized railway sector. The LoN blamed the City of Vienna too, for having more state employees than when she was the capital of an empire.

[T]he LoN demanded the suppression of resisting social groups, trade unions, and political opponents, and the imposition of emergency legislation. The reforms required “a strong and fearless Government”, with the “duty not to hesitate to go forward with the necessary measures”

Ironically, the initial wave of dismissals raised public expenditure rather than lowering it, due to severance and pension obligations Covering these costs required another loan and, as a consequence, new austerity measures. Access to foreign capital markets re-opened, but the economy deteriorated again with the 1929-1930 global financial crisis. The collapse of the Creditanstalt bank in 1931 led to rapid capital flight and market panic, which necessitated another loan from external lenders, and further deepened Austria’s dependence on foreign debt assistance.

Notably, restriction of economic sovereignty did not imply a weak state. On the contrary, a strong state was considered necessary, as the LoN demanded the suppression of resisting social groups, trade unions, and political opponents, and the imposition of emergency legislation. The reforms required “a strong and fearless Government”, with the “duty not to hesitate to go forward with the necessary measures” , without “any political considerations” (LoN 1923: 10). Even after the assassination of Chancellor Dollfuss in 1934, loans continued to require further retrenchment, including new cuts to social services and pension rights.

Liberal Attacks on Red Vienna Paved the Way for Civil War

While Seipel negotiated the loan conditions with the LoN in Geneva, Red Vienna pursued a very different project: As the historian John Lewis recounts,“the Viennese authorities were developing a system of progressive taxation, which effectively shifted the bulk of the fiscal burden from the working classes (…) to the bourgeoisie”.

Red Vienna flourished in the 1920s, after the Social Democratic Workers’ Party’s victory in the 1919 local elections. Housing policies addressed poor working-class conditions: dwellings had typically consisted of a kitchen and a sleeping room, without gas and running water, while washing facilities were communal – conditions linked to tuberculosis and high mortality. From 1923 to 1927, the city council built over 25,000 small but modern units. These improved living standards but met resistance from landlords, who accused socialists of Steuersadismus (tax sadism) and of ruining the private housing market.

Conflicts between the Viennese authorities and the LoN’s supporters, who opposed the housing program, contributed to the Austrian civil war of 1934. This is why Polanyi (2001: 98) writes that Red Vienna “was bitterly attacked by economic liberals” and “succumbed under the attack of political forces powerfully sustained by the purely economic argument.” He criticized liberals who claimed that Vienna was merely an “‘allowance system’ which needed the iron broom of the classical economists”. When Red Vienna fell, “the Heimwehr victory in Austria formed part of a total catastrophe,” Polanyi notes regarding the civil war and the total crisis.

Polanyi writes that Red Vienna “was bitterly attacked by economic liberals” and “succumbed under the attack of political forces powerfully sustained by the purely economic argument.”

As social polarization deepened, Chancellor Dollfuss shut down Parliament in 1933. In 1934, a brief but devastating civil war erupted in Vienna, Linz, and Graz between state forces – supported by the paramilitary, rural-fascist Heimwehr – and the Social Democratic Party’s militia (Schutzbund). These events reflected efforts of domestic elites and the LoN to dismantle the Left and Red Vienna. As the British foreign correspondent Gedye (2009 [1939]: 12) put it, “the first thing was to get foreign money into the country, the second to persuade international finance (…) that its money would never be really safe until the power of the Left had been broken down.”

Polanyi agreed with this assessment that austerity was tied to anti-socialist politics: “[the Austrian government] never relaxed its pressure against the Left. The attack upon the position of the Left was carried several stages further. The Socialist press, the Social-Democratic Party, social services, rights of collective bargaining, the legal standing of public servants (…), the finance of the Municipality of Vienna, all had to suffer.” In his text, Austria and Germany, Polanyi follows the events after the 1933 German elections that paved the way to the Austrian Anschluss: pressure from Germany and Italy on Austria, the Austrian government’s Pronunciamento (banning public gatherings and imposing press censorship), far-right groups gaining power, and instability. The LoN’s interventions fueled polarization, empowered liberal economics, and repressed the labour resistance and socialist planning. While liberalism viewed markets as the only rational mechanism, Polanyi defended the socialist “overview” of production by communes, unions, and workers’ councils. In his seminal work The Great Transformation, Polanyi (2001: 265) argues that only their suppression paved the way for capitalist restoration and fascism:

“It was as a result of [the liberals’] efforts that big business was installed in several European countries and, incidentally, also various brands of fascism, as in Austria. Planning, regulation, and control (…), were then employed by the confessed enemies of freedom to abolish it altogether. Yet the victory of fascism was made practically unavoidable by the liberals’ obstruction of any reform involving planning”.

Interwar Austria as Forerunner to IMF and Eurozone-imposed Austerity

As the economic historian Charles Kindleberger (2006: 321) notes, “the LoN staff in Austria can be thought of as a forerunner of IMF stabilization advice to countries with balance-of-payments and stabilization problems after the World War II”. Following the war, the pattern of economic governance through “bailouts” was institutionalized: conditionality in the provision of loans to countries in need, with the poor paying the heavy price of austerity. The IMF intervened in a series of countries in Latin America (Argentina, Bolivia, Brazil, Chile, etc.), in Africa (Ghana, Morocco, Nigeria, etc.), in Asia (Bangladesh, Indonesia, Malaysia, Thailand, etc.), and elsewhere (Remmer 1986; Garuda 2000).

Similarly, during the Euro crisis in 2010, the “Troika” (EC, ECB, IMF) provided loans and imposed austerity measures on Greece, Portugal and Cyprus. With this austerity-led crisis management, especially in Greece, came attacks on democracy and suppression of social resistance while far-right forces and parties expanded their influence. Privatizations increased, heavily impacting working classes and the public sector, and further weakening a welfare state already diminished from decades of neoliberalization.

The Lessons for Today’s Fiscal Adjustment Programs

Polanyi shows how austerity contributed to social breakdown and authoritarianism, blocking democratic and socialist alternatives. He offers a starting point to critique today’s fiscal adjustment programs – their ideological pattern, historical roots, and devastating impact on democracy . The parallels of current austerity programs with interwar Austria suggest that authoritarianism and even fascism are not deviations from capitalism but recurring possibilities within it.

Maria Markantonatou is Associate Professor of Political Sociology at the University of the Aegean, Lesvos, Greece

References

  • Garuda, G. 2000. The Distributional Effects of IMF Programs. World Development, 28: 6
  • Gedye, G.E.R. 2009 [1939]. Fallen Bastions: The Central European Tragedy. London: Faber and Faber
  • Gross, S., Gummer, C. 2014. Ghosts of the Habsburg Empire: Collapsing Currency Unions and Lessons for the Eurozone. East European Politics and Societies and Cultures. 28: 1
  • Kindleberger, C. 2006. A Financial History of Western Europe. London: Routledge
  • League of Nations. 1922. The Restoration of Austria. Agreements. Geneva
  • League of Nations. 1923. Financial Reconstruction of Austria. First Report by the Commissioner-General of the LoN at Vienna. Extract no 11
  • Lewis, J. 1983. Red Vienna: Socialism in One City, 1918-27. European History Quarterly. 13
  • Mattei, C., Singh, A., Unmasking the dehumanizing logic of the capital order, International Karl Polanyi Society, 07.08.2025, Available Online: https://www.karlpolanyisociety.com/2025/08/07/fl-blog-mattei-singh-unmasking-the-dehumanizing-logic-of-the-capital-order/
  • Polanyi, K. 1933. Austria and Germany. International Affairs. 12: 5, Karl Polanyi Archive 18-2
  • Polanyi, K. 2001. The Great Transformation. Boston: Beacon Press
  • Remmer, K. 1986. The Politics of Economic Stabilization: IMF Standby Programs in Latin America, 1954- 1984. Comparative Politics, 19: 1

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F&L Blog – Functional Democracy

Functional Democracy: Polanyi's Forgotten Antidote to Fascism and neoliberalism

Janek Wasserman

11.09.2025

As Professor of History at the University of Alabama, Janek Wasserman specializes in modern Central European history and the development of economic thought, in particular, Austrian economic thought. In this short essay he traces the formation of Karl Polanyi’s ideas during his Vienna years (1919-1933), especially his theories relating to democracy, liberalism, and fascism. Prof. Wasserman puts forward that Polanyi’s pragmatic and humane proposal for a Functional Democracy – emphasizing the need for transparency and participation in economic and political decision-making – carries important lessons for today, and offers a powerful basis for rethinking economic, political, and social relations in the twenty-first century. 

Polanyi’s quest for a new, non-Marxist socialism ​

"The intervention of fascism...means the practical salvation of capitalism. It is not a return to liberal ‘laissez-faire’ but a planned economy that is led not by an anti-entrepreneurial democratic state but by ‘titans-of-industry’ capitalists themselves.”
Karl Polanyi

When Karl Polanyi emigrated from Hungary to Austria in 1919, he threw himself into the intellectual debates roiling Central Europe, infusing a distinctive blend of Christian spirituality, philosophical idealism, and liberal socialism.  He was disaffected by Communism after the failed Hungarian Revolution—and debates with his friend, the Marxist György Lukács—yet unconvinced about the efficiency or merits of free market capitalism. He argued instead for a system that honored the dignity of the individual.  

His first public Viennese intervention came during the Socialist Calculation debate of 1922. He had no interest in reigniting the dispute between free market liberals (such as Ludwig von Mises), Communists (the Bolsheviks), and the various socialists (Otto Neurath, Karl Kautsky). He agreed with liberals that a centralized bureaucracy could not solve the accounting and pricing problems of a modern economy. However, he disagreed that a capitalist economy was the only – or best – answer. A “practical” third way, pioneered by Otto Bauer, G.D.H. Cole, and Vladimir Lenin, suggested a better solution.  Building on this, Polanyi advocated for a “functional, guild-socialist-organized” form of socialism that opened space for democratic governance within the economy. This approach required democratic participation and transparency in all decisions as part of an “oversight” (Übersicht) apparatus. This functionalism necessitated a new, non-Marxist socialism.  

Morality as the common missing link between collectivist and capitalist approaches ​

Polanyi believed liberals, conservatives, and Marxists had failed to theorize an efficient and moral economy. Both liberals and collectivists were myopically focused on accounting as the basis of a functioning economy. While the former emphasized market prices and profits for decision-making; the latter stressed state statistics and production quotas. As he wrote in his essay “Sozialistische Rechnungslehre” (Socialist Accounting Theory), neither could justify their decisions based on social or moral principles: “Whether these goals are ‘theoretically’ right or wrong, possible or impossible, moral or immoral, contradictory or logical, accounting must remain indifferent (gleichgültig).” 

In Polanyi’s view, this moral agnosticism doomed both approaches as the foundation for a humane economy. A humane system must marry productive efficiency and social justice. Collectivism had failed to maximize technical output and achieve positive social outcomes, as the Bolshevik regime had already revealed. In the Capitalist model, too, technical production lagged because zero-sum competition hindered the efficient allocation and utilization of productive resources in various sectors, while the boom-and-bust nature of finance capitalism led to production gridlocks and bottlenecks. These technical failures left the common interest (Gemeinnützigkeit) by the wayside. 

The capitalist system had no means for understanding (or calculating) the social relations between people that—as opposed to prices— undergirded all economic production. Channeling the earlier Viennese reformer Josef Popper, Polanyi argued that this condition, “…contradicted the right to live that every member of society possesses.”

Centering democratic and transparent decision-making in a functional democracy ​

Polanyi’s termed his alternative the ‘functionally organized society’ (or ‘functional democracy’). Such a system would place democratic representation and transparent decision-making at the center of production and consumption decisions. Associations for producers and industries would co-exist alongside consumer societies. The political nature of these open negotiations ensured their effectiveness and ethics: “The commune is not only a political organ but the actual carrier of the higher goal of the common good.” Ongoing negotiations would assure just wages and prices, a reasonable distribution of goods and profits, an equitable allocation of productive resources, and acceptable levels of capital reinvestment. They would also engage people as active participants in economic and political processes. 

While liberals such as Ludwig von Mises objected that “functional socialism” lacked a clear executive power and remained “nebulous and vague” for Polanyi, the lack of a single basis of power was precisely the point. Functional socialism (or functional democracy) was not about naked power relations (Machtverhältnisse) but relationships of mutual recognition (Anerkennungsverhältnisse).

A need for empathy in economics ​

Polanyi saw oversight as the pathway to a transformed human order. Oversight concerned moral questions as much as material ones. Grappling with such disparate sources required empathy. As he wrote in “New Reflections Concerning Our Theory and Practice”: “Means of production are visible, tangible aspects of the external world, which are countable, measurable and externally ascertainable. The needs and hardships of another person, by contrast, we can only envision in some fashion, through mentally putting ourselves in his situation, through an empathetic experience of his needs and hardships, through entering into them within ourselves.” Only through interpersonal interactions could human beings understand one another’s needs. Administrative bodies and unions could assist with external (material) oversight, but inner (intersubjective) oversight required democratic self-organization.

How neoliberalism’s 'cruel rationality' paved the way for fascism ​

“Never and nowhere did Hitler promise to his followers the abolition of the capitalist system. Rather, the essential thrust of his program consisted in a belief in the healthy functioning of the capitalist system within the nationalist state.”
Karl Polanyi

Polanyi would later link the failures of liberal economics with the rise of fascism—the twin causes of the crises of the 1930s. His critiques of contemporaries such as Mises, Friedrich Hayek, and Walter Lippmann, not to mention classical British political economists, formed the core of his analysis of early neoliberalism, which culminated in his 1944 The Great Transformation

He utilized the young Marx’s ideas of alienation to critique liberal categories of goods, labor, land, and capital. In “Community and Society,” Polanyi lamented the cruelty that passed as rationality in liberal society: “Grotesque perversions of common sense take on the semblance of rationality under the way of what is supposed to be an economic law.” Labor became, “a commodity to be bought and sold, like cucumbers. That to this commodity a human being is attached is treated as an accidental feature of no substantial relevance.” The use of money exacerbated alienation, obscuring the reality of human relations behind the seemingly objective notion of value. The fetish of capital was, “the most disastrous to the emancipation of mankind,” because it effaced the accumulated human labor in capital goods.

Countering fascism required reconceptualising freedom, from individual to 'social' ​

Recasting Marx’s thought in a humanist vein allowed Polanyi to imagine a popular front against fascist capitalism. It opened the door to a “sphere of the personal.” In “On Freedom” Polanyi conceptualized a new theory of social freedom: “[It] is based on the real relation of men to men… Being free therefore no longer means, as in the typical ideology of the bourgeois, to be free of duty and responsibility but rather to be free through duty and responsibility.” Our reimagined communities would not be the realm of individual freedom imagined by liberals, nor the völkisch dystopias of the fascists. They would rest on mutual dependence, empathy and social freedom. 

In their quest for stability, neoliberals embraced illiberalism ​

The specter of fascism increasingly haunted Polanyi’s thoughts. He saw it as an atavistic reaction against the failed promises of liberalism, even as it entrenched capitalist relations. Polanyi associated fascism with the growing rift between liberal economics and democracy. Contemporary liberals such as Mises disparaged parliamentarianism and sided with conservatives and fascists in a quest for economic stability, thus destroying the very freedoms they claimed to support. Fascists responded to the spiritual needs that liberalism had betrayed. Politically, fascism was anti-democratic and illiberal; it supported authoritarianism and dictatorship. Economically, it opposed democratic socialism and capitalism, preferring a corporatist economy. Its “anti-capitalism” focused on finance capital (with an antisemitic stamp) rather than economic inequality or property relations. Ideologically, it emphasized ideas of race, blood, myth, and empire against reason, humanity, law, and democracy.

For Polanyi, fascism failed as a solution because it destroyed individual freedom and re-entrenched capitalism. This was his major contribution to fascist theory and an important note on modern capitalism: “The intervention of fascism in this sense means the practical salvation of capitalism, and indeed with the help of revolutionary transformations of the entire state and social system. It is not a return to liberal ‘laissez-faire’ but a planned economy that is led not by an anti-entrepreneurial democratic state but by ‘titans-of-industry’ capitalists themselves.” Polanyi saw fascism’s total subordination of the state and society to the economy as the culmination of liberal economistic fantasies. Fascism and the market fundamentalism of neoliberalism had much in common. 

Polanyi saw national socialism as capitalism rooted in a nationalist state ​

By the time Polanyi left Vienna in 1933 he had developed powerful critiques of fascism, liberalism and capitalism. Polanyi’s analysis of Othmar Spann’s universalism, the Austro-Fascist Constitution of May 1934, and National Socialism laid bare their claims of “true democracy” and anti-capitalism. For Polanyi, Spann was an intellectual pioneer whose system anticipated the Fascists and Nazis. But Spann’s corporatist system left economic control in the hands of the elites.  In  “Spanns faschistische Utopie,” Polanysi concluded, “His utopia confirms that the essence of fascism guarantees the control of property owners and managers of the means of production over the economic chamber, establishing the power of that chamber over society as a whole.” 

Polanyi made the same point about Austro-Fascism, whose leaders paid lip service to Catholic social theory yet rooted their power in capitalist economics. Polanyi disparaged the May Constitution as, “an embodiment of religious and racist fundamentalism,” and, “the arrival of theocracy.” The corporate bodies in the Austrian state had no democratic representation; everyone was appointed.  

National Socialism failed Polanyi’s test even more egregiously. Within months of gaining power, Hitler abjured attacks on the wealthy and promised an end to economic experimentation. Polanyi declared acidly in “Hitler und die Wirtschaft,” “Never and nowhere did Hitler promise to his followers the abolition of the capitalist system. Rather, the essential thrust of his program consisted in a belief in the healthy functioning of the capitalist system within the nationalist state.” Nazi leadership clearly had no interest in the “S” in the NSDAP. 

No alternative? Revisiting Polanyi's powerful call for a functional democracy ​

“[Social freedom] is based on the real relation of men to men… Being free therefore no longer means, as in the typical ideology of the bourgeois, to be free of duty and responsibility but rather to be free through duty and responsibility.”
Karl Polanyi

Recasting Marx’s thought in a humanist vein allowed Polanyi to imagine a popular front against fascist capitalism. It opened the door to a “sphere of the personal.” In “On Freedom” Polanyi conceptualized a new theory of social freedom: “[It] is based on the real relation of men to men… Being free therefore no longer means, as in the typical ideology of the bourgeois, to be free of duty and responsibility but rather to be free through duty and responsibility.” Our reimagined communities would not be the realm of individual freedom imagined by liberals, nor the völkisch dystopias of the fascists. They would rest on mutual dependence, empathy and social freedom.

Ninety years later, Polanyi’s lessons endure. Fascism and far-right populism pose renewed threats to the world order. Capitalist individuals and corporations once again accommodate illiberal politicians in the name of shareholder value and profit. Meanwhile, participatory democratic proposals and democratic socialism are dismissed as utopian: there is no alternative to capitalism.  

Yet as centrist political parties struggle to mobilize their eroding bases—thanks to failed neoliberal policies which offer little to most citizens—we would be wise to revisit Polanyi’s critiques, and ideas. His positive program for functional democracy is a powerful alternative to both the sclerosis of neoliberal centrism and an emboldened far-right populism.

Janek Wasserman is Professor of History at the University of Alabama.

Further Reading

  • Dale, Gareth. Karl Polanyi: A Life on the Left. New York: Columbia University Press, 2016. 
  • Polanyi, Karl. Chronik der großen Transformation. Artikel und Aufsätze (1920-1945). Edited by Michele Cangiani and Claus Thomasberger. 3 vols. Marburg: Metropolis, 2003. 
  • Polanyi, Karl. Economy and Society: Selected Writings. Edited by Michele Cangiani and Claus Thomasberger. Cambridge, UK: Polity, 2018. 

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