Much political behaviour can be interpreted as the pursuit of more or less naked self-interest. Occasionally, though, individuals do apparently exhibit some concern for their fellow human beings. The result is a less cold and dismal world – and one in which moral philosophers can find a role. Our focus here, however, is more on practical problems than philosophical ones. We shall be less concerned with questions of what moralists should demand of people than with questions of how such demands could be enforced upon people. Specifically, we will be asking how it is possible to evoke from people support for policies aiding those less fortunate than themselves. We propose to address this question by exploring the sources of support for the most broadly-based institution presently available for promoting social justice, the welfare state.

It is worthwhile debating the meaning of concepts only when they start to hinder the process of inquiry. This seems to be the case with Max Weber's concepts of legitimacy and legitimate authority. They are becoming increasingly popular among students of Soviet-type societies despite the numerous problems posed by their application in a socio-political context that is so different from the one Weber had in mind. This increased popularity results in a ‘conceptual stretch’. More importantly, it increases the danger of a serious misinterpretation of socio-political processes in Soviet-type societies because, as will be argued in this article, the concept of legitimacy is not appropriate for the analysis of mass compliance in such societies. Instead, the persistence of (relatively) stable social and political order in these societies, as well as the occurrences of mass dissent, may be better accounted for in terms of ‘conditional tolerance’. In order to demonstrate the utility of this concept, and to show the problematic nature of accounts in terms of legitimacy and legitimate authority, it is necessary to start with a brief reprise of Weber's conceptual scheme.

Since the 1960s, successive protest movements have challenged public policies, established modes of political participation and socio-economic institutions in advanced industrial democracies. Social scientists have responded by conducting case studies of such movements. Comparative analyses, particularly cross-national comparisons of social movements, however, remain rare, although opportunities abound to observe movements with similar objectives or forms of mobilization in diverse settings.

The standard explanation of collective action in modern political economy can be outlined as follows: a collective (or public) good is only an incentive for a joint contribution to its provision, if those who benefit from the good at least perceive some influence arising from their contribution, the costs of contributing being otherwise greater than the benefits derived from it; otherwise joint efforts for the provision of the collective good will not ensue. If the good itself does not stimulate collective action, contributions will nevertheless occur when selective incentives become effective. These are benefits arising from contributing and/or costs resulting from no contribution being made.

Historically, the drive toward European integration has been in the domain of political elites. The Community was conceived and implemented by Europeanists such as Monnet and Schuman, and shaped by national leaders such as de Gaulle and Adenauer. After the Treaty of Rome established the basic framework of the Community, the details and implementation of policy were largely decided by negotiationş among officials in Brussels or between Community officials and political elites of the member nations.