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QUIZ#1 THE ART OF ASSOCIATION

De Tocqueville, Fukuyama, Putnam. Bourdieu

(2) Why are Francis Fukuyama and Robert Putnam labelled as the "Neo-Tocquevillian
School"?

Francis Fukuyama and Robert Putnam can be labeled as representatives of the "Neo-
Tocquevillian School" because they share a focus on the concept of social capital and its
importance in the functioning of modern liberal democracies. The term "Neo-Tocquevillian"
refers to their alignment with the ideas of Alexis de Tocqueville, a 19th-century French
political thinker who extensively studied American society.

Here are some ideas that connect de Tocqueville, Fukuyama, and Putnam.

First, Tocqueville emphasized the significance of associationism and the art of association in
fostering a robust civil society contributing to the success of a liberal democracy. He states “
“The most natural privilege of man, next to the right of acting for himself, is that of combining
his exertions with those fellow-creatures, and of acting in common with them (…); Americans
make great and real sacrifices to the public welfare.” Fukuyama and Putnam, concentrate their
focus on the concept of social capital, which is linked to the art of association and especially
the need for a strong civil society as it involves the networks, relationships, and norms of trust
and reciprocity within a society.

Also, Tocqueville argued that associationism and public spiritedness are integral to the
democratic process, as citizens' ability to associate and cooperate strengthens the fabric of
civil society. Fukuyama and Putnam extend this argument by asserting that social capital,
characterized by cooperation and trust, is a key factor in maintaining a healthy democracy.
Fukuyama's notion of a "wide radius of trust" and Putnam's focus on "bonding" and "bridging"
social capital further align with Tocqueville's emphasis on citizens coming together for the
common good, promoting public spiritedness.

Furthermore, Tocqueville's idea of the art of association contributing to civilized and

democratic societies is echoed by Fukuyama and Putnam, who explore the qualitative
outcomes of liberal democracy. They emphasize the positive externalities, cooperation, and
public-spirited behaviors that result from a society rich in social capital. The logic of social
capital, as outlined by Fukuyama, underscores how actions and behaviors within a well-
connected society create positive externalities, reinforcing Tocqueville's vision of a vibrant
civil society

To conclude, Putnam's work, especially his observation of the decline of social capital
in the U.S., aligns with Tocqueville's concerns about the potential consequences if the art of
association were to diminish. Putnam attributes the decline to reduced participation in civic
and social organizations, emphasizing how this diminishing social capital can have adverse
effects on the health of democratic institutions. The quantitative expansion and qualitative
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outcomes of associational life, as discussed by Putnam, contribute to the Neo-Tocquevillian

School's shared concern for the potential negative consequences of diminishing social capital
in modern democracies.

In summary, Fukuyama and Putnam can be labeled as part of the Neo-Tocquevillian

School because they build upon Tocqueville's ideas and share a common concern for the
health of strong civil society, where they must be trust, reciprocity, associationism for the
health of a modern liberal democracy.

(4) What is the "convertibility" of social capital according to Pierre Bourdieu?

Pierre Bourdieu conceptualized social capital as the amalgamation of tangible and intangible
resources acquired by individuals or groups through enduring networks of institutionalized
relationships. These connections, rooted in mutual acquaintance and recognition, form the
basis for the convertibility of social capital – the capacity for social relationships and trust
within a community to translate into concrete and beneficial outcomes for both individuals and
society. This transformative potential underscore the notion that social capital can be
harnessed for diverse purposes, contributing to positive developments and overall well-being.

Diverse forms of capital are influenced by social capital:

-Economic Capital: Tangible resources, such as financial assets, wages, and remittances, can
emanate from social capital.

-Cultural Capital: Intangible aspects, encompassing shared cultural practices, values, and
traditions, can be shaped by social capital.

-Symbolic Capital: Qualifications, honors, and social status, which hold symbolic value, can
be linked to, and affected by social capital.

-Intellectual Capital: Knowledge, attitudes, and intellectual values can also be molded by
social capital.

An illustrative example of the convertibility of social capital can be found in migrant

networks. Indeed, migrants, by being part of social networks, gain access to social capital.
This social capital can then be converted into economic capital when they secure foreign
employment and receive wages. The remittances sent back to their home countries represent a
tangible form of economic capital derived from the initial social capital. Additionally, the
migration experience may shape cultural capital as individuals navigate and adapt to different
cultural contexts. Social status and symbolic capital can also be influenced, as migrants may
gain recognition and honors within their communities based on their experiences and
achievements abroad.

In summary, the concept of convertibility between different forms of capital, as

exemplified by migrant networks, illustrates how social capital serves as a foundation from
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which individuals can derive economic, cultural, symbolic, and intellectual forms of capital to
enhance their position in society. This dynamic process showcases the interconnectedness and
versatility of various forms of capital within the social fabric.

Word count of the answers: 814