The State and Society: Peru in Comparative Perspective

Stepan argues that the state (IV) shapes society (DV). He begins by criticizing theories which argue the opposite, beginning with liberal pluralism. Additionally, Stepan argues that many political elites in Latin America, in response to "crises of modernization and control" have used the organic-statist model of state-society relations "to forge regimes with marked corporatist characteristics" (p. 40). Liberal pluralism argues that society will operate most effectively with minimal state interference, i.e. individuals are fee to pursue their own self-interest. The "hidden hand" works better than the state. However, in reality society is not self-regulating. The "hidden hand" only works if "the state provides the indispensable neutral and impartial administrative, institutional, and physical infrastructure for capitalism to function" (p. 9). Additionally, it is imperative that the state regulate conflict between interest groups. Furthermore, interest groups don't float in a "primordial soup" according to their interest lines. Often interest groups are "chartered" by the state. Also, the state may impose regulation on the behaviors groups can pursue. Also, interest groups vie for representation in the policy process. The state plays a rather major role in deciding who sits at the table and who doesn't. Not all groups have the same "access capability." Stepan also criticizes classical Marxism. Marxists argue that economic conditions drive the state, i.e. the state is a tool of the ruling class used to repress the proletariat. It is based on mode of production and class conflict. In reality, Stepan would argue, the state is actually able to take action independent of unified classes. He writes that the classes will, at times, balance each other out and then the state becomes the mediator. We cannot assume that there is one hegemonic class. Furthermore, there is a lot of conflict among the industrial elite which makes consolidation difficult. Lastly, as a state advances, the bureaucracy grows. It becomes more autonomous and everyone, regardless of class, relies on it. Finally, Stepan discusses the organic-statist model. There is certain morality to the organic-statist paradigm. This model is based on two principles: (1) it is the role of the state to achieve the common good; (2) "although the state is the most perfect political community, all component parts (individual, family, private association) have a proper function of their own within the organic whole" and these should not be removed (p. 35). Although technically self-managing, it is the job of the state to structure society in such a way that all functional parts are integrated into the whole. The organic-statist state is interventionist and strong. It will take upon itself the initiative to make changes in the established order to "create a more just society" (p. 33). When there is justification for rapid social change in order to correct a societal problem, a s