Dissertationen: „Capitalism critique“

1

Lau, Kwan-ching Josephine, und 劉羣貞. „Toward freedom: a critique of the ideologies of late capitalism“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2003. http://hub.hku.hk/bib/B27777406.

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2

Chan, Shuk-ying, und 陳淑瑩. „Capitalism and the good life : a critique of liberal state neutrality“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/196495.

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Capitalism has been evaluated by liberals primarily for its distributive consequences. Liberal egalitarians argue for state responsibility in rectifying economic injustices. Yet capitalism is not only an institution of distribution. Rather, it creates ethical and cultural consequences that pervade every aspect of life. In order to function as a system, capitalism requires individuals to spend the greatest part of their lives actively participating in production and consumption. It requires individuals to be profit-seeking, materialistic, consumption-loving, and to define the good life in terms of career and economic success. In short, a particular conception of the good life is embedded in and promoted by capitalism. The rising phenomena of consumerism and the work-centered life that dominate developed societies are empirical testimonies to this inherent bias in the economic system. According to liberal state neutrality, however, the state must remain neutral on matters of the good life, and thus this state of affairs does not render state attention. This thesis argues that state neutrality is both impossible and undesirable by showing the inherent contradiction between ideals of individual freedom and societal pluralism at the core of liberalism, and the very specific conception of the good life that is embedded in and promoted by capitalism. First, I explicate the ethical aspect, or the conception of the good life inherent in capitalism; second, I show how it is promoted through manipulation and incentives-sanctions mechanisms that restrict individual choice; third, I examine the neutralist distinction between justification and consequence and argue that it is impossible for the state to claim neutrality under capitalism, and that it is at least negatively responsible for the ethical impact of capitalism. Lastly, I conclude that there needs to be some form of perfectionist state that takes up the task of evaluating dominating conceptions of the good in terms of their contribution to the good life.
published_or_final_version
Politics and Public Administration
Master
Master of Philosophy

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3

Hedenqvist, Robin, und Hannah Johansson. „Challenging Green Capitalism : An ideology Critique of Max Burgers' Environmental Strategies“. Thesis, Linköpings universitet, Tema Miljöförändring, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-147993.

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Environmental strategies implemented today are strongly influenced by the ideologies capitalism, neoliberalism and ecomodernism. As such, they should promote global economic expansion while mitigating environmental impact. This is in line with the prevailing environmental political discourse of sustainable development, in which economic, ecological and social dimensions are considered compatible and dependent on each other. However, this essay challenges the normative assumption regarding the win-win-win narrative by examining the economic, ecological and social consequences of Max Burgers’ environmental strategies through three critical scientific theories. By posing an ideology critique and through the lens of our theoretical framework, we find that Max Burgers mystifies the apparent relation between local economic growth, global ecological impact and divided social progress, thus reinforcing unequal power dynamics and patterns of uneven development.

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4

Barnum, Elizabeth Aileen. „Non-reified space| Henry James's critique of capitalism through abstractness and ambiguity“. Thesis, The University of North Dakota, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3714360.

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Despite Henry James’s reputation as a novelist of upper class manners, many critics have argued that his work also contains well-grounded criticism of capitalism and consumer culture. An even larger number of writers have analyzed James’s idiosyncratic style, characterized by ambiguity and abstractness. Where these two analytic approaches overlap, the area examined in this dissertation, James makes a deeper critique of capitalism’s redefinition of human purpose and its reification of the human mind and consciousness. James suggests, through his ambiguous and abstract language, that open-ended language which rejects concrete and conceptual meaning can gesture toward a space in which people can reclaim their full humanity and reject the reification of life – a space that is non-reified. Moreover, this non-reified space, while it can help an individual redefine her subjectivity, is brought to fruition when people share deeply intersubjective connections. By applying to four James novels the Marxist elaboration of commodification and reification by Georg Lukács, the detailed analysis of Jamesian grammar and syntax by Seymour Chatman, and the phenomenological discussions of language and intersubjectivity by Maurice Merleau-Ponty, as well as the views of Gertrude Stein on the importance of allowing linguistic space that is not already filled with meaning, this dissertation finds James’s gesture toward a space in which people can be fully human, experience each other as fully human, and rediscover language as a powerful force for mutual creation of the next moment and, from there, the world.

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5

Bates, Stephen Robert. „The body and human nature in consumer capitalism : a critique of biotechnology“. Thesis, University of Birmingham, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.633108.

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Unlike in previous phases of capitalism, the body now appears in every moment of the circuit of industrial capital. Developments within biotechnology are leading to the body becoming a core product of capitalism; it is at the frontier of commodification within consumer society. Existing accounts within bioethics are unable, or unwilling, fully to interrogate the implications of these developments. Thus, within a critical realist and Marxist framework and employing Marx, Baudrillard, Cohen and Polanyi among others, this thesis critiques biotechnological developments within late capitalism and the impact that these developments will have on embodied agency. It is argued that three producers operate on the body within consumer society: the producer proper, the society as producer and the individual as producer. The ultimate consequence of this is that, during moments of consumption proper of biotechnological commodities, individuals are simultaneously undertaking an act of production proper; they are producing a use-value, which blurs the boundaries between fictitious and real commodities and which, through a process of rationalisation, benefits society through enhancing the stock of human capital. Individuals materialise and internally consume aspects of capitalist human nature, which intensify and, potentially, petrify the processes of reification and alienation which occur in capitalist society.

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6

Sachikonye, Tawanda. „A Foucauldian critique of neo-liberalsim“. Thesis, Rhodes University, 2010. http://hdl.handle.net/10962/d1003038.

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This study attempts to make a contribution to the critique of contemporary capitalism. This has been conceptualised through a Foucauldian critique of neo-liberalism, that is, Foucault’s concepts of power and governmentality have been used to criticise neo-liberalism. The study argues that neo-liberalism is a hegemonic and oppressive politico-economic social system. This has occurred in two ways; firstly, neo-liberalism came to dominate the global economy and, secondly, neo-liberalism has become the dominant politico-economic discourse. An attempt is made to expose the discourses and institutions that buttress the neo-liberal project by undertaking a Foucauldian critique. According to Foucault, knowledge shapes the social space through its ‘mechanisms’, discourses and institutions. In order to critique neo-liberalism, it is necessary to expose its power-knowledge base, which is what gives it legitimacy. By analysing and exposing neo-liberalism’s power-knowledge base, its oppression becomes clear through an observation of the material effects of neo-liberal ideology and policy. This study also evaluates to what extent Marxism is a viable alternative to neo-liberalism, in order to ascertain what Foucault adds to already existing critiques of capitalism, and neo-liberalism, in particular. It concludes by arguing that even though Marxism provides a useful framework in which to understand neo-liberal domination, its labour based social theory is somewhat outdated in our contemporary age of the information society. Therefore, it is Foucault’s concept of power-knowledge that is most pertinent in providing an effective critical theory of neo-liberalism in the age of the information society, as it focuses on the primacy of power-knowledge in matters of domination.

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7

Monferrand, Frédéric. „Marx, ontologie sociale et critique du capitalisme : une lecture des manuscrits économico-philosophiques de 1844“. Thesis, Paris 10, 2016. http://www.theses.fr/2016PA100035.

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À quel type d’ontologie fait-on appel lorsqu’on affirme que le capitalisme est une forme d’organisation sociale spécifique et historiquement dépassable ? C’est pour répondre à cette question que nous entreprenons dans cette étude une lecture des Manuscrits économico-philosophiques de 1844. À partir de l’analyse de leur contexte jeune-hégélien d’élaboration comme des enjeux de leur réception dans le marxisme, nous soutenons la thèse selon laquelle Marx s’appuie dans ces manuscrits sur une description critique de l’expérience de l’aliénation pour développer une ontologie processuelle de la société. Cette ontologie conjugue une théorie des formes aliénantes qui structurent le monde social (argent, division du travail, propriété privée) à une théorie du contenu aliéné sous ces formes (forces et objets essentiels, nature et être générique). Le modèle critique qui se dégage ainsi – que nous proposons de qualifier de « critique ontologique du capitalisme – a produit de profonds effets sur les différentes tentatives accomplies, de Herbert Marcuse à Louis Althusser et de Georg Lukács à Antonio Negri, pour conférer au projet d’une transformation radicale de la société l’ontologie qu’il mérite. Et c’est par l’évaluation de ces effets qu’il est possible de poser à nouveaux frais la question des ruptures et des continuités entre les Manuscrits de 1844 et Le Capital
What type of ontology is mobilized when one asserts that capitalism is a form of social organization which is specific and can be historically overcome? In order to answer this question, we proceed in this study to a reading of the Economic and Philosophic Manuscripts of 1844. Starting with an analysis of their young-Hegelian context of elaboration as well as of the stakes of their reception within Marxism, I argue that Marx in these manuscripts builds upon a critical description of the experience of alienation to develop a processual ontology of society. This ontology combines a theory of the alienated forms that structure the social world (money, division of labour, private property) and a theory of the content alienated under these forms (essential forces and objects, nature and species-being). The critical model that emerges here – which can be described as a “critical ontology of capitalism” - has produced profound effects on the different attempts by theoreticians, from Herbert Marcuse to Louis Althusser and from Georg Lukács to Antonio Negri, to confer to the project of a radical transformation of society the ontology it deserves. And it is by the evaluation of its effects that it become possible to formulate anew the question of the ruptures and continuities between the Manuscripts of 1844 and Capital

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8

Erkurt, Beyhan. „A Critique Of World-system Inspired Historiography Of Transition To Capitalism In The Ottoman Empire“. Master's thesis, METU, 2013. http://etd.lib.metu.edu.tr/upload/12615599/index.pdf.

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This thesis examines world-system inspired historiography on transition to capitalism in the Ottoman Empire that has been developed as a criticism of the modernization theory that was dominant in the analyses of the Ottoman transformation. It is argued that although the world system inspired analyses overcome the restrictions imposed by the modernization analyses that are based on the deficiencies of Ottoman society compared to the West, they are also crippled with their own restrictions. Considering change as a product of external dynamics, and ignoring internal relations and potentials, it commits the same mistake of regarding the &lsquo
periphery&rsquo
as stagnant and shorn of any life, dynamics for creating change and therefore history. In this perspective, the peripheral societies such as the Ottoman society do not have the potential to be the actor of change but can only be subjected to it. Therefore, it is argued that the world-system inspired accounts fall short in understanding the process of change in the Ottoman Empire and the dynamics behind it. On that account, this thesis stresses the importance of studying the uneven but mutual relations between internal and external factors in order to understand social transformations that occur in and through the social relations and contradictions. There is, therefore a need to develop an account of the transition of the Ottoman Empire to capitalism with the help of such an approach.

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9

Prenzler, Timothy James, und n/a. „Ideology and Narrative Realism : a Critique of Post-Althusserian Anti-Realism“. Griffith University. School of Humanities, 1991. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20051116.101351.

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This thesis defends the potential of the realist form of narrative for contesting, as well as reproducing, ideology. The common form of realism consists of a loose ensemble of conventions. The key components are omniscient, evaluative narration; an empiricist objectivism; the construction of individuals as agents of action and bearers of natural attributes; cause and effect sequencing; conflict leading to resolution; mystery leading to disclosure; and the effacement of these techniques in the interests of illusion. In one critique of realism post-Althusserian anti-realism - these practices constitute ideology both in a general sense - as manipulation - and a specific sense - as transmitters of capitalist presuppositions. A 'social realism' or critical realism, which attempts to invalidate ideology by the presentation of countervailing data, is said to be undercut by its encoding within this alleged inherently ideological form. This critique of realism is based on an unsustainable, formalist, reduction of content to form. The role of observation in knowledge production and the significance of inductively generated propositions are replaced by a sophisticated, but ultimately reductive, discursive determinism. From its conventionalist epistemological premises, post-Althusserian anti-realism ignores the capacity of empiricism to break with preconceptions. By dismissing the convention of accountability to evidence, the critique is forced back onto criteria of internal consistency - a position even more vulnerable to prejudice than empiricism. The thesis then argues that the concomitant view of the subject of narrative realism as a construct of liberal-individualism ignores how realist texts have questioned ideas of autonomy and a fixed human nature. Anti-realist methods have usefully exposed some of the means by which constructions of freedom and self-determination mask the subordination of labour in free -market economies. However, this frequently entails undervaluing gains made under a rubric of human rights. The replacement of human subjectivity with discursive or economic determinism tends to expel dialogue, volition and human needs as factors in the ideational and practical repudiation of ideology. A narrow approach to realism is therefore inadequate for determining the relation of realism to ideology. The alternative position defended here is that realisms relation to capitalism - like that of liberalism and empiricism - is tangential, not homologous. The variability of content in realism makes realist techniques - as abstract form - politically neutral (but claimed by anti-realists to be intrinsically authoritarian). Realist conventions which construct a point of view are open options for making judgements that will vary in empirical rigour and opposition to different ideologies. The thesis sets the authoritarian aspects of realisms attempted manipulation of the reader against the potential in realism for a dialogic plurality of perspectives, the possible defensibility of a point of view, the need for coherence and judgement in political dialogue and action, and the frequency of content-based reader resistance. The realist form is not an absolute of representation, but nor is it a mere reflex of capitalism. By the same token, the anti-realist concept of the anti-ideological function of anti-realist texts imposes a reverse, homogeneous, inherently oppositional role onto politically heterogenous cultural forms. The thesis argues, furthermore, that by rejecting empiricist modes of substantiation and adopting a mechanistic view of ideology, the post-Althusserian critique of realism fails to engage adequately with the theoretical defence of capitalism. The harmony thesis of free enterprise can only be given a pejorative label ideology on the basis of comparative and historical considerations of the performance of capitalism. In practice, the natural tendency of the market to cyclical instability with attendant unemployment, impoverishment and the compounding of class-based inequalities has only been mitigated by extensive government intervention. The thesis concludes then with a case study of Dickenss Hard Times as an example of the above, more effective, approach to capitalist legitimation. Hard Times employs empiricist, semi-fictional, realist techniques to demonstrate the ideological nature of theories of free enterprise. The critical edge of this novel is blunted by a liberal-romanticism that is ambivalent about legal-institutional solutions to social problems. Despite this fault, Hard Times shows some of the possibilities offered by the realist form for viable social critique.

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10

Celis, Bueno Claudio. „Towards an immanent critique of the attention economy : labour, time, and power in post-Fordist capitalism“. Thesis, Cardiff University, 2015. http://orca.cf.ac.uk/74711/.

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This thesis develops an immanent critique of the concept of attention economy from the perspectives of labour, time, and power. The attention economy is a notion forged by authors belonging to the field of political economy in order to explain the growing value of human attention in societies characterised by post-industrial modes of production. In a world in which information and knowledge become central to the valorisation process of capital, human attention becomes a scarce and hence increasingly valuable commodity. At the same time, the attention economy turns human attention into a form of labour and hence into a new mechanism of capitalist exploitation. Using a series of contemporary readings of Marx (Postone; Lazzarato; Negri and Hardt;Deleuze and Guattari), this thesis develops a critique which does not simply apply Marxist categories to the object of the attention economy, but which uses the attention economy as a concrete object of analysis for reflecting upon both the validity and the importance of Marx‟s critique of political economy for a critique of contemporary capitalism. In other words, this research suggests that, although the attention economy has indeed turned human attention into a new form of labour, it is only through a systematic reinterpretation of Marx‟s categories that this claim can be fully grasped. This reinterpretation comprises two general aspects. Firstly, this thesis argues that the way in which the attention economy produces and exploits value puts into crisis the traditional category of labour based on an industrial mode of production and which relies solely on abstract labour time as its general equivalent. This calls for an analysis of the labour-value relation from the standpoint of the endogenous transformation of capitalism. Secondly, this thesis suggests that the attention economy operates as a concrete power mechanism which reterritorializes the unleashed productive powers in order to reproduce capital‟s command over human activity. This requires addressing the specific transformations of the diagram of power from disciplinary societies towhat Deleuze has defined as societies of control.

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11

Kologlugil, Serhat. „A contribution to the critique of economics essays on theorizing the economic order /“. Diss., UC access only, 2008. http://proquest.umi.com/pqdweb?did=1571462131&sid=1&Fmt=2&clientId=48051&RQT=309&VName=PQD.

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Thesis (Ph. D.)--University of California, Riverside, 2008.
Includes abstract. Includes bibliographical references (leaves 253-262). Issued in print and online. Available via ProQuest Digital Dissertations.

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12

Biondi, Pablo. „Os direitos humanos e sociais e o capitalismo: elementos para uma crítica“. Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/2/2140/tde-11122012-113000/.

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Este estudo propõe uma ligação decisiva entre o capitalismo e os assim chamados direitos humanos e sociais. O objetivo é provar que o desenvolvimento histórico dos direitos humanos, considerando sua primeira dimensão e sua segunda dimensão, não é baseado no desenvolvimento do espírito humano e da consciência universal, mas sim no processo capitalista de produção e reprodução social. Ao se seguir um caminho teórico marxista, é possível perceber que toda a forma jurídica, até mesmo os direitos humanos, está profundamente comprometida com uma estrutura capitalista de sociedade. Em adendo, este fato implica consequências importantes para todos os programas políticos e perspectivas reformistas. Os direitos civis e políticos, tanto quanto os direitos sociais, são parte de um maquinário burguês que faz do direito um instrumento de exploração e preservação do status quo, apesar do progresso relativo que eles podem trazer com eles. O Estado de Direito é apenas uma maneira particular pela qual o Estado burguês, em tempos de normalidade, emprega sua violência. E as políticas de bem-estar social não são nada além de uma intervenção estatal para apoiar o ciclo de acumulação do capital conforme necessidades concretas (e políticas). Não há nenhum tipo de esclarecimento, bondade ou senso de decência humana nos direitos relacionados à democracia liberal e às instituições de bem-estar social, mas sim contingências de determinados momentos da luta de classes e da dinâmica econômica de reprodução sob o sistema capitalista. A verdadeira emancipação só é viável pelo fim das classes sociais, um difícil horizonte que começa com uma estratégia socialista. E quanto mais a revolução socialista modifica as relações de produção para estabelecer o controle social pela classe trabalhadora, tanto menor é a hegemonia da forma jurídica sobre a vida, porque o direito perece junto com o fim da produção e da circulação de mercadorias. A luta pelo socialismo como a luta por um novo e superior tipo de vida civilizada que nenhum dos direitos humanos poderia prover à humanidade.
This study proposes a critical link between capitalism and the so-called human and social rights. The objective is to prove that the historical development of human rights, considering their first dimension and their second dimension, is not based on the development of the human spirit or of a universal consciousness, but on capitalist process of social production and reproduction. By following a marxist theoretical path, it is possible to realize that all juridical form, even human rights, is deeply compromised with a capitalist structure of society. In addition, this fact implicates important consequences for all reformist political programs and perspectives. Civil and political rights, as much as social rights, are part of a bourgeois machinery which turn law into an instrument of exploitation and preservation of status quo, despite the relative progress they may bring with themselves. The rule of Law is only a particular manner by which bourgeois state, in times of normality, employs its violence. And the policies of welfare are nothing but a state intervention to support the cycle of accumulation of capital according concrete (and political) necessities. There is not any sort of enlightenment, kindness or sense of human decency in the rights related to liberal democracy and the institutions of welfare state, but only contingences from a determined moment of struggle of class and economical dynamics of reproduction under capitalist system. A true emancipation is only viable by the end of social classes, a difficult horizon that begins with a socialist strategy. And the more a socialist revolution changes the relations of production in order to establish a social control by working class, the lesser is the hegemony of the juridical form over life, because law perishes tied to the end of production and circulation of commodities. The struggle for socialism reveals itself as a struggle for a new and superior kind of civilized life which none of the human rights could provide to mankind.

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13

Tyrrell, Delia Ley. „An Ecofeminist Critique of the Alternative Food Movement“. Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/scripps_theses/797.

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The alternative food movement is often viewed as a more moral or ethical choice compared to the industrialized food system. Because the horrors of the industrialized food system have entered public knowledge through numerous documentaries and books, consumers are looking for an alternative. Purchasing local, organic, seasonal, and fresh produce is marketed as a solution. This thesis critiques the alternative food movement for its numerous flaws using an ecofeminist lens.

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14

Hamilton, Joshua Bridgwater. „Resituating Desire, Rewriting Reading| Spanish Neo-Avant Garde Visual Poetry and the Critique of Mass Media and Consumer Capitalism“. Thesis, Indiana University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3587659.

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This dissertation examines the Spanish visual poetry of the 1960s and 1970s, which appeared during the later period of the Franco regime and responded to the rise of mass media and consumer capitalism. It draws on the theoretical work of Gilles Deleuze and Félix Guattari to examine how this poetry created an oppositional practice that destabilized the conventional use of codes in media, art, and literature. It brings to light what I will explore as the "schizoid" character of their work and how it redefines the roles of reader, writer, and text in order to create an awareness that is critical and resistant to what the visual poets position as authoritative discourses, such as capitalism, consumerism, and the authoritarianism of the dictatorship. They see these discourses as subjugating the individual's thought through codes of language and image, and they go about subverting such discourses by destabilizing the language and image itself on which those discourses are built.

This study focuses on the representative works of three different writers, Quizás Brigitte Bardot venga a tomar una copa esta noche by Alfonso López Gradolí, La caída del avión en el terreno baldío by José Luis Castillejo, and Textos y antitextos by Fernando Millán. López Gradolí's book restructures the notion of desire as it is represented in capitalist narratives of lack, ultimately schizophrenizing desire as a displaced logic of lack and creating new, interpersonal codes that redefine desire as immanent connection. Castillejo's work deconstructs representation through open-ended texts that multiply possible reading strategies, thus grounding desire in the process of building new codes. Millán's book deconstructs representation into a figural narrative that redefines the reader's role from that of a passive consumer to that of an active schizoanalyst that co-creates poetic codes and schizophrenizes transcendental structures that govern language and image.

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15

Lawrence, Jennifer. „Governing Nature, Sustaining Degradation: An Eco-Governmental Critique of the Deepwater Horizon Disaster“. Diss., Virginia Tech, 2015. http://hdl.handle.net/10919/77385.

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This dissertation explores the discursive production of, and response to, environmental disaster. The project is contextualized through the case of the 2010 Deepwater Horizon disaster in the Gulf of Mexico. By interrupting traditional perceptions of environmental disaster, this project frames socio-environmental disasters as a normal and increasingly experienced part of global hydrocarbon capitalism. The project purports that disaster is embedded within the current global economy and the high-]modernist ideologies that underlie it. As such, the strategies and techniques employed to respond to environmental disaster are intimately bound up within the same systemic processes that have created them in the first place. Moreover, because instrumentalist responses are quickly employed to mitigate disaster, the systemic factors productive of disaster remain concealed. Environmental disaster is thus a process of hydrocarbon capitalism rather than a product of it; as such it can, among other categories, be understood as manageable, profitable, and litigable. This research also highlights the normalization of chronic socio-environmental disaster though sensationalistic perspectives on acute disaster. This project explores the potential for resistance through artistic endeavors, highlighting how the discursive processes that construct traditional power/knowledge formations of environmental disaster might be subverted through non-traditional means. While the framework of eco-governmentality is especially useful in highlighting the problematic social relationships to nature, the project nonetheless acknowledges that counter-discourses for are likely to be appropriated by industry for the purpose of new enterprise and profit.
Ph. D.

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16

Mootoosamy, Edwin. „Le numérique au travail : mythes de rupture et mécaniques de récupération“. Thesis, Université Grenoble Alpes (ComUE), 2017. http://www.theses.fr/2017GREAH032/document.

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Nous vivons une époque faite de mythes qui vont diffuser des idéologies et favoriser une forme de « présentisme », selon les mots de François Hartog : une injonction au mouvement et pourtant, une incapacité à incarner ce mouvement. L’hypothèse centrale de ce travail de recherche est que pour sortir de cette impasse il faut s’extraire de la lecture générationnelle du numérique, qui considère celui-ci comme un événement à part entière, pour développer une lecture dynamique par une appropriation des « économies de la grandeur » de Luc Boltanski et Laurent Thévenot. Cette lecture va nous permettre de densifier le présent et va dévoiler une partie des structures qui conditionnent les organisations ( dans le cas de ce travail : OuiShare et Renault). On va ainsi observer le numérique en situation, au cœur de la dialectique entre le système productif et le système social. De cette manière nous allons l’appréhender comme le catalyseur de transformation plus profondes comme celles qui touchent le travail et son organisation. Pour ce faire nous avons dû redonner à ces organisations qui régentent le travail une forme de plasticité tout en interrogeant les théories qui les caractérisent. Nous avons ainsi fait émerger trois dimensions, comme autant de ligne de crête qui conditionnent le travail et son organisation dont l’équilibre est aujourd’hui remis en question par le numérique: la concentration du capital, la concentration des moyens de production, la concentration de la capacité d’organisation. L’intention de ce travail de recherche est d’alimenter une approche complexe du numérique et de ses effets sur les modes d’organisation du travail et sur notre société en général afin d’ouvrir des pistes d’adaptation sociale et de créativité politique
Our era is rich with myths that help disseminate certain ideologies and favor a form of ‘presentism’. François Hartog see’s this as a constant compulsion to keep moving and yet an inability to embody the progress we make. This research proposes as its main hypothesis that a resolution to this conundrum requires a step away from the generational reading of the digital, which treats its rise as an event in its own right, and instead embrace a more dynamic reading in alignment with Luc Boltanski and Laurent Thévenot’s notion of “economies of grandeur” (« économies de la grandeur »). In doing so, this reading will allow for a better understanding of the present while unveiling the structures that shape organisations today (in this case OuiShare and Renault). We shall consider the digital in different situations, to shine light on its dialectical position between the productive and the social system where it functions as a catalyst for profound transformations, notably regarding work and the organization of labor.To do so, we must however recognize a certain plasticity of the organizations that govern work, while also questioning the theories that characterize them. Three dimensions are seen to emerge here: the concentration of capital, the concentration of means of production and the concentration of the capacity of organizations. By shining light on new routes of social adaptation and political creativity, this research therefore aims to foster a more complex approach towards the ‘digital’, its effects on the different modes of work organization and on society as a whole

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17

Geraghty, Niall. „Kafka and his progeny : toward an immanent critique of capitalism and political violence in the work of César Aira, Marcelo Cohen and Ricardo Piglia“. Thesis, University of Cambridge, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709078.

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18

Thistlethwaite, Max. „The mourning of lost autonomy : a philosophical and psychoanalytic critique on the objectification of fantasy“. Thesis, Brunel University, 2017. http://bura.brunel.ac.uk/handle/2438/16429.

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What or who is the modern subject? Are people sovereign, filled with passion, creativity, freedom and autonomy; or are we slaves, robots and automatons forever tied to the chains of civilization? It is very common to critique modernity. From the Frankfurt school to Foucault, many seem to have focused primarily on its negative characteristics including the promotion of narcissism and its contribution to alienation and depression. However, this work arose from my general ambivalence toward how society, and ideology, impacts notions of the self or, more importantly, self-consciousness and autonomy. In this work I tried to offer a framework that not only challenges the tenets of a way of conceptualising the human subject by means of extreme objectivity, which is aligned with notions of cognitivism and stems, I argue, from the worldview of Protestantism, but also its antithesis, extreme subjectivity that manifests itself in intense hubris that can present a very real danger to the very foundations of civilization. Thus, the work takes aim at both the consequence of extreme objectivity i.e. nihilism, inherent within some of the tenets of contemporary capitalism, and extreme subjectivity i.e. relativism. This work provides a historical analysis starting with the Protestant Reformation and ending with Contemporary Capitalism. By doing so, I was able to emphasise a new conceptualisation of the master-slave dialectic into a hierarchal structure beginning with the Absolute Master and ending with the Quinary Master vis-à-vis death to work. What I demonstrated, and reinforced, is the notion that human consciousness is a highly complex hybrid of interacting master-slave dynamics that is fuelled by fantasy, structured by the law, is seized upon by the government and the marketplace and finally put to work. However, the essential core of the subject is a radical void that simply punches a hole through the processes of the unconscious, which is swallowed up by the desire of the other i.e. the desire of these given masters. Depression's genesis I view as the subject yielding too much to the desire of a specific type of societal structure. This reached its peak with the Puritans in England during the 16th and 17th century that aimed to purge any type of transcendent experience, which is characteristic of fantasy and led to widespread misery. On the other hand, the period of Romanticism led to a colossal eruption of the imagination that attempted to bypass established conventions and flooded the world with colour. However, this anarchistic worldview presented an extremely dangerous threat to the very foundation of society and thus had to be brought to heel by an evolved state structure. The overall structure of the work is based on a gradual unfolding of a hierarchical system starting with the very foundations of the subject, through the complexities of ideological influence and ending with the subject under contemporary capitalism. The final two chapters aimed to contemporise the critiques from Romanticism toward the Enlightenment by attacking the tenets of cognitivism as being indicative of a system put forward by thinkers prevalent in the 18th century that abstracted the human condition and tried to objectify the psyche. The scope of the work is large and diverse and hopes to contribute to psychoanalytical and philosophical literature by providing a hierarchical system of the master-slave dialectic in the development of self-consciousness. The work also provides a critique of ideology by highlighting how a certain structure of society can contribute to neurosis by either prohibiting or liberating fantasy. I do not endorse the cliché and wholly hostile view toward capitalism, but support the notion that one should remain ambivalent. That is to say that the work highlights that the free market is indeed innocent but only becomes problematic when it begins to work in collusion with a specific state system. In supporting the argument of Protestantism being closely tied to the development of capitalism, what should be viewed with great precaution is the very definition of what is deemed a beneficial characteristic. This meritocratic worldview is indeed essential to stave off overreach from politics, however, and as Rousseau addressed, the concept of meritocracy can promote a society of selfishness and pride as well as reinforce what I call the standard route via new forms of management, leading to a reduction of autonomy and enhancement of conformity. In attempting to generate this framework, I have utilised multiple philosophical paradigms including ancient Greek, Continental, Romantic, Idealist, Psychoanalysis and more to provide an eclectic approach to this inquiry. What the reader will take away from this project is a unique and new understanding of the individual, how the subject is impacted from engaging with different societal systems and a warning of what can happen if one submits too much to passion or reason.

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Kaiser, Lena. „Ein neuer Geist des Kapitalismus? : Ein Vergleich der Konzeptionen von Luc Boltanski/Ève Chiapello und Max Weber“. Master's thesis, Universität Potsdam, 2008. http://opus.kobv.de/ubp/volltexte/2008/2728/.

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Die vorliegende Magisterarbeit beschäftigt sich mit der bemerkenswerten Renaissance des ›Geistes des Kapitalismus‹ als Kategorie sozialwissenschaftlicher Untersuchung. In ihrem Buch »Der neue Geist des Kapitalismus« greifen Luc Boltanski und Ève Chiapello bereits im Titel auf Max Webers religionssoziologische Schrift »Die Protestantischen Ethik und der Geist des Kapitalismus« zurück. Dieser zentralen Bezugnahme geht die vorliegende Arbeit mit Hilfe eines Konzeptionsvergleiches nach. Auf diese Weise werden die komplexen Beziehungen zu Weber, wie auch die Akzentuierung eines ›neuen‹ Geistes und damit einer spezifischen Differenz sichtbar. Über eine Rekonstruktion und kritische Betrachtung der zentralen Schlüsselbegriffe – Geist, Ideologie und Kapitalismus – und der beiden Theoriemodelle, werden wissenschaftsgeschichtliche und theoretische Hintergründe diskutiert. In der näheren Untersuchung zeigt sich, dass sich die ›Wiederbelebung‹ des kapitalistischen Geistes innerhalb von Boltanskis und Chiapellos Transformationsmodell als eine Erneuerung und Rekombination des Weberschen Instrumentariums in ein verändertes theoretisches Verständnis beschreiben lässt. Anknüpfungspunkte sind für die Autoren dabei auch seine herrschaftssoziologischen Überlegungen. Die These von einem neuen Geist ergibt sich hingegen aus einer Perspektive, die ideengeschichtlich Abstand nimmt von Webers Verständnis der Moderne als Rationalisierung.
This thesis investigates the remarkable renaissance of the ‘spirit of capitalism’ as a category of social scientific research. As apparent even in the title of their book, “The New Spirit of Capitalism”, Luc Boltanski and Ève Chiapello draw inspiration from Max Weber’s study in the sociology of religion “The Protestant Ethic and the Spirit of Capitalism”. By comparing the concepts found in these two studies, the present work investigates this crucial linkage, shedding light on the complex relationships to Weber’s work, as well as the underlining of a ‘new’ spirit and thus a specific difference. Beyond the reconstruction and critical examination of the key concepts – spirit, ideology and capitalism – and of both theoretical models, I also discuss their background in terms of the history of science and from a theoretical perspective. Close study reveals that the ‘revival’ of the capitalist spirit in Boltanski and Chiapello’s model of transformation involves the renewal and reconfiguration of the Weberian toolkit within a modified theoretical framework. The authors’ points of contact with Weber include his sociology of power. The idea of a new spirit, meanwhile, arises from an intellectual perspective that moves away from Weber’s understanding of modernity as rationalization.

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Defond, Juliette. „L'impérialisme humanitaire : l’instrumentalisation de la dynamique globale humanitaire au service de l’expansionnisme capitaliste“. Thesis, Aix-Marseille, 2019. http://www.theses.fr/2019AIXM0420.

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La présente thèse entend démontrer un phénomène d’instrumentalisation tant du champ conceptuel que de l’ingénierie humanitaires, servant les intérêts de l’impérialisme capitaliste. Nous montrerons en effet que les concepts, les normes et les outils de l’humanitaire sont utilisés par divers acteurs comme un cheval de Troie visant à ouvrir de nouveaux marchés de manière à satisfaire les impératifs expansionnistes du capitalisme. Convoquant une approche à la fois critique, pragmatique et interdisciplinaire, la thèse analyse le rôle et les interactions d’un triptyque d’acteurs humanitaires – civils, militaires et financiers – à travers une déconstruction du champ conceptuel puis de l’ingénierie humanitaires. Cette analyse révèle, in fine, un phénomène d’instrumentalisation de la dynamique globale humanitaire, visant à satisfaire la dynamique fondamentalement expansionniste du capitalisme et les besoins impérieux propres au maintien de ce modèle économique hégémonique
The purpose of this doctoral thesis is to demonstrate, in the light of the analysis of the global humanitarian dynamics, that both the conceptual field of humanitarian and the engineering of humanitarian are instrumentalized in order to serve the interests of capitalist imperialism. Indeed, it will be demonstrated that humanitarian concepts, norms and tools are used by various actors as a Trojan horse to open new markets in order to satisfy the expansionist imperatives of capitalism. The pragmatic deconstruction of the humanitarian conceptual field and the humanitarian engineering reveals the instrumentalization of the global humanitarian dynamics, serving the fundamentally expansionist dynamics of capitalism and the imperative needs for maintaining this hegemonic economic model

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Mello, Gustavo Moura de Cavalcanti. „Teorias marxistas sobre o capitalismo contemporâneo“. Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8132/tde-09112012-100048/.

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Nos últimos anos, sobretudo na esteira do acirramento do belicismo norte-americano e da subseqüente crise econômica mundial, veio à tona um conjunto de temas que tradicionalmente constituíram objetos da análise marxista, e sobre os quais diversos membros desta tradição continuam a se debruçar. Nesse contexto, e a despeito do pouco espaço de circulação de suas teses, torna-se oportuno, por um lado, analisá-las com respeito ao abrangente quadro a que visam, qual seja, o da apreensão conceitual da hodierna fase de desenvolvimento capitalista; e, por outro, confrontar esse aparato teórico com um fenômeno empírico como o da última crise econômica mundial, cujos efeitos ainda se fazem sentir, e cujos desdobramentos são dignos de interesse. Grosso modo, tendo como objetivo último fornecer uma contribuição ao debate marxista acerca da atual dinâmica da acumulação de capital e de suas principais tendências, buscamos, em primeiro lugar, perscrutar sua emergência à luz da fase do desenvolvimento capitalista que lhe precedeu, e fixar alguns elementos mais salientes de seu processo histórico de consolidação, bem como da configuração geral que veio a assumir. Na sequência, procuramos sintetizar e considerar criticamente determinados esforços marxistas de conceituação dessa nova fase, os quais organizamos por meio de noções-chave a saber, de pós-modernidade e pós-modernismo; de globalização; de neoliberalismo; de financeirização; de hegemonia e de imperialismo. Por fim, valendo-nos desse conjunto de fatores, concentramos nossa atenção sobre o evolver e o significado da mais recente crise econômica mundial.
In recent years, especially in the wake of the intensification of north american bellicosity and the subsequent global economic crisis, came to the surface a set of topics that have traditionally constituted objects of Marxist analysis, and on which several members of this tradition continue to address. In this context, and in despite of the limited room for the circulation of their thesis, it becomes appropriate, on the one hand, to analyze them with respect to the comprehensive framework they aimed at, namely, the conceptual apprehension of the coeval stage of capitalist development; and, on the other hand, to confront this theoretical apparatus with an empirical phenomenon as that of the last global economic crisis, whose effects are still being felt, and whose unfoldings are worthy of interest. Roughly speaking, with the ultimate goal of providing a contribution to the Marxist debate concerning the present dynamics of the capital accumulation and its main trends, in the first place we have looked for peering its emergence in the light of the stage of capitalist development that preceded it, and fix some salient elements of its historical process of consolidation, as well as the general configuration that it came to assume. After that, we have sought to summarize and to critically consider certain Marxists efforts of conceptualizing this new phase, which we organized throught \"key-notions\" - namely, post-modernity and postmodernism; globalization; neoliberalism; financialization; hegemony and imperialism. Finally, based on this set of factors, we have concentrated our attention on the development and the significance of the latest global economic crisis.

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Lucidarme, Chloé. „« I see you’re a bit of a reformer » : la critique de la société capitaliste dans les pièces en un acte de début de carrière de Eugene O’Neill, 1913-1919“. Thesis, Université de Lorraine, 2019. http://www.theses.fr/2019LORR0303.

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À l’approche du centenaire du premier prix Pulitzer obtenu par Eugene O’Neill, cette thèse vise à réévaluer les pièces en un acte qui ont précédé cette reconnaissance à travers l’observation de la critique de la société capitaliste qui y est présentée. Le thème de l’argent se fait en effet récurrent dans ce corpus et se voit transcendé par la représentation des conséquences individuelles, familiales et sociétales d’une obsession de la réussite. Ainsi, les pièces de jeunesse se font le miroir d’une société où tout est de plus en plus disproportionné, qu’il s’agisse de bâtir le gratte-ciel le plus haut ou de traverser l’Atlantique sur le paquebot le plus rapide. C’est donc surtout une obsession du pouvoir et de la possession qui se dessine, accompagnée de son pendant – l’insatisfaction permanente
As the centennial of Eugene O’Neill’s first Pulitzer Prize looms on the horizon, the ambition of this dissertation is to reevalute the one-act plays which predated such a recognition through a study of his early criticism of the capitalist society. Indeed, the theme of money is recurrent and gets transcended by the depiction of the consequences of such an obsession with success – either for individuals, families or society in general. Thus, O’Neill’s early one-act plays reflect a changing society epitomized by disproportion – building the tallest skyscraper or crossing the Atlantic on the fastest liner ever. Above all, O’Neill chronicles obsession with power or possession, but also its counterpart that is perpetual discontent

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Doupovec, Clara. „Not so mysterious : A visual communication project exploring transformative economic alternatives“. Thesis, Linnéuniversitetet, Institutionen för design (DE), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-104114.

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Not so mysterious is a poster project exploring transformative alternatives to a growth-oriented economy, and experimenting with applying the idea of free and accessible to the visual process. In this report I present my personal background for the project, the systemic alternatives Doughnut Economics, wellbeing economy and The Transition Movement, and tie these together with local small-scale initiatives in my surroundings. I argue that system change can and is happening locally and I try to demystify change. I do this both through writing and through my visual project work which is also presented in this report.

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Mekacher, Amal. „Duplixité de la finance islamique : une expression manichéiste de l’économie capitaliste ? Etude critique et analytique“. Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0170.

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Dans cette thèse, nous nous consacrerons à comprendre les nouveaux langages qu'adopte le monde économique dans sa machine à fabriquer la quantité. Pour cela, nous nous efforcerons, à travers une finance éthique aux principes islamiques, à déchiffrer ce qui paraît être de nouvelles expressions, traduites dans un double transfert qui s'opère entre l'esprit d'un capitalisme dont la critique est en crise, et le renouveau de l'esprit capitaliste dont les instruments sont désespérément refondés dans une moralisation, même religieuse, des actes parfois les plus immoraux. Ainsi et tout comme chez les protestants, en Islam, c'est « l'acte de commercer » qui sera mis au centre de la vocation «financière», encouragé tout en étant opposé à l'acte d'usure (ribâ dans le monde musulman), il sera le socle d'une légitimation religieuse de l'existence même d'une institution financière islamisée. Nous aurons alors à examiner, de manière plus approfondie, certains aspects de l’industrie financière islamisée, sa naissance, son organisation, ses promoteurs et ses instruments, alertés par des contradictions, des incohérences, voire même des incongruités, nous conclurons le plus souvent sur des contrastes, révélant des contextes aux politiques irrégulières, où souvent les signes d’une précarité alarmante se laissent maladroitement apprivoiser par une pseudo-modernité, parasitant une institution dépassée dans des décors incertains. Certains pays musulmans vont nous aider à entourer la question
In this thesis, we will focus on uderstanding the new langages adopted by the economic word in it quantity manufacturing machine. To this end, we will endeavour through ethical finance based on Islamic principles, to decipher what appear to be new expressions, reflected in a double transfer that takes places between the spirit of a capitalism whose criticism is in crisis, and the renewal of the capitalist spirit whose instruments are desperately recast in a moralization, even religious, of the sometimes most immoral acts. Thus, as with Protestants, in Isla, it is the « act of trading » that will be placed in the center of « financial » vocation, encouraged while being opposed to the act of usury (ribà in the Muslim world),it will be the basis for a religious legitimization of the existence of an islamized financial institution. We will then have to examine in greater depth, some aspects of the islamized financial industry, its birth, organisation, promoters and instruments, alarted by contradictions, inconsistencies, even incongruities, we will most often conclude with contrasts revealing contexts with irregular polisie, where often signs of alarming precariousness are clumsily tamed by a pseudo-moderity, parasiting an outdated institution in uncertain setting. Some Muslim countries will help us to sorround the issue

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Jesus, Tiago Machado de. „Revelar o cenário, emprestar a paisagem: o trabalho in situ de Daniel Buren e o sistema da arte (1967-1987)“. Universidade de São Paulo, 2013. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-12022014-110035/.

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Esta tese analisa o desenvolvimento do trabalho do artista plástico francês Daniel Buren, nascido no ano de 1938 em Boulogne-Billancourt, nos arredores de Paris. Trata-se de um autor ligado aos desdobramentos das pesquisas neovanguardistas na França, conhecido como um dos fundadores da crítica institucional, no contexto da chamada arte conceitual. Suas instalações se caracterizam por estabelecer uma análise sistemática entre a obra de arte e seu local de exposição através daquilo que chamou de trabalho in situ. Atualmente, esta locução é frequentemente utilizada no campo da arte contemporânea para designar trabalhos realizados no próprio local de exposição. Dentre as múltiplas possibilidades de analisar a vasta obra de Daniel Buren, buscamos explorar exatamente o desenvolvimento deste aspecto central de seu trabalho, a noção de trabalho in situ e sua aplicação dentro e fora dos museus e galerias. Esta escolha visa dois objetivos: em primeiro lugar apresentar o funcionamento destes trabalhos ao longo do período analisado. Estes, apesar de surgirem de uma proposta simples, são capazes de movimentar, a cada vez, diversos elementos materiais e simbólicos que compõem o espaço investido. Em segundo lugar, trata-se de avaliar a força crítica do trabalho in situ nestas duas décadas e sua possível ressonância para a arte contemporânea, uma vez que o trabalho in situ tem por característica principal evidenciar o espaço no qual se insere como local de exposição e de produção cultural a ser problematizado. Para o desenvolvimento deste estudo consideramos que o sistema da arte analisado e criticado por Buren, e no interior do qual ele forçosamente desenvolve o seu trabalho, sofreu modificações profundas no período a que se refere esta pesquisa, acompanhado de mudanças igualmente significativas no modo como a cultura se reproduz no capitalismo tardio. Este efeito se consolida em diversas propostas curatoriais e museográficas que abandonam o território seguro da história da arte em direção a propostas autorais ou temáticas. Observa-se também a reformulação e criação de novos espaços expositivos, trabalhados pelos artistas e curadores, que buscam dar conta das questões ligadas à desmaterialização da obra de arte e de sua circulação no campo cultural expandido. Em adição a isso, o próprio espaço urbano se torna um local a ser investido pelas obras in situ, suscitando questões concernentes à relação entre a arte, o artista e o espaço público da cidade.
This thesis examines the development of the work of French artist Daniel Buren, born in 1938 in Boulogne-Billancourt, near Paris. His work is characterized by establishing a systematic analysis between the work of art and its exhibition venue through what he called the work in situ. Currently, this term is often used in the field of contemporary art to define a work done on site. Among the many ways of analyzing the vast work of Daniel Buren, we explore the development of this central aspect of his work, the notion of work in situ and its application in and out of museums and galleries. This choice aims at two objectives: firstly present the functioning of these works over the period analyzed. Even though they arise from a simple proposal, they mobilize various material and symbolic elements that constitute the invested space. Secondly, evaluate the critical strength of the work in situ during these two decades and their possible resonance to contemporary art, since the work in situ is characterized by evidencing the space in which it is installed as a site of exhibition and cultural production open to questioning. To develop this study, we consider that the \"art system\" analyzed and criticized by Buren, who work within that system, was modified significantly in the period referred to in this research, accompanied by equally significant changes in how culture reproduces itself in late capitalism. This effect is consolidated in many curatorial proposals that leave the safe territory of art history toward questions regarding the dematerialization of the art object and its circulation in the expanded cultural field. We also observe the redesigning and the creation of new experimental exhibition spaces. In addition to this, the urban space itself becomes a place to be invested by the works in situ, raising questions concerning the relationship of the art and the artists in the public space of the city.

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Guimarães, Leonardo Ferreira. „Dominância financeira: capital fictício e capitalismo contemporâneo“. Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/9232.

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Made available in DSpace on 2016-04-26T20:48:40Z (GMT). No. of bitstreams: 1 Leonardo Ferreira Guimaraes.pdf: 807713 bytes, checksum: fad6843b9874aa9b446d64301fae6e4b (MD5) Previous issue date: 2014-04-09
The current reality of capitalism is widely perceived as dominated by the financial dynamics. Also, the occurring crisis in recent years has been interpreted in the same way. Basically, the initial motivations of this research are these. The treatment of these motivations, took place in the field of Marx's thought. The central objective of this dissertation is to investigate, within the said field, the senses in which one can speak of dominance and autonomy (basic prerequisite for dominance) of that which comprises loosely as a financial phenomenon. The outline of the research was focused on the following authors: François Chesnais; Gérard Duménil; Dominique Lévy; Eleutério Prado; Reinaldo Carcanholo; Paulo Nakatani; Maurício Sabadini (these last three authors are part of what is called here the Victory School) besides, of course, Karl Marx . It is noteworthy that the influence of Victory School is central to this work. Faced with this framework of authors, we sought to theoretically specify the term finance through the development of other categories and more precise concepts such as interest-bearing capital, fictitious capital and parasitical speculative capital. The research sought to understand the connections that these categories establish among themselves and determine in which way occurs the financial autonomy of the phenomenon. For this, we needed a chapter to address methodological issues, which were worked from the notion of social forms , taking inspiration from the book Alysson Mascaro Estado e forma política, as well as some of the aforementioned authors
A realidade atual do capitalismo é largamente percebida como dominada pela dinâmica financeira. As crises que ocorrem nos últimos anos também vêm sendo interpretadas no mesmo sentido. De maneira básica, essas são as motivações iniciais desta pesquisa. O tratamento destas motivações, por sua vez, se deu no campo de pensamento marxista. O objetivo central desta dissertação é investigar, dentro do campo citado, os sentidos nos quais se pode falar em dominância e autonomia (pré-requisito básico para a dominância) disto que se compreende vagamente como fenômeno financeiro. O recorte da pesquisa se deu pela investigação centrada nos seguintes autores: François Chesnais; Gérard Duménil; Dominique Lévy; Eleutério Prado; Reinaldo Carcanholo; Paulo Nakatani, Maurício Sabadini (estes três últimos autores são parte do que se denominou aqui de Escola de Vitória), além de, naturalmente, Karl Marx. Cabe ressaltar que a influência da Escola de Vitória é central neste trabalho. Diante deste recorte de autores, buscou-se precisar teoricamente o termo finança por meio do desdobramento de outras categorias e conceitos mais precisos, como capital portador de juros, capital fictício e capital especulativo parasitário. A pesquisa buscou compreender os nexos que estas categorias estabelecem entre si e de qual modo determinam a autonomia do fenômeno financeiro. Para isso, foi necessário um capítulo para tratar de questões metodológicas, as quais foram trabalhadas a partir da noção de formas sociais; tomando inspiração no livro de Alysson Mascaro Estado e forma política, além de alguns dos autores supracitados

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Petersen, Anders. „Depression - vor tidsalders vrangside“. Doctoral thesis, Örebro University, Department of Social and Political Sciences, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:oru:diva-1676.

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What are the social conditions that enable depression to play a significant societal role in contemporary Western societies? This is the leading question of the dissertation. As an alternative to those who claim that contemporary depression is constructed by the exorbitant consumption of antidepressants, it is stated that both depression and the consumption of antidepressants is

possible due to contemporary social conditions. Inspired by the analysis of modernity by Wagner, and on the basis of the theoretical concept of third modernity as proposed by Carleheden, it is claimed that an ethical conduct of life that demands authentic self-realization has been institutionalised in

our historical epoch. By analysing how authentic self-realization is being realized in the new spirit of capitalism (Boltanski & Chiapello), it is being concluded that the socializing parameters of third modernity are those of being able to be active, flexible, polyvalent, adaptable, versatile etc. selves. Hence, authentic self-realization in imbued with these normative demands. In relation to the phenomenon of depression this is interesting, because contemporary depression can be understood, not as a subjective condition, but as a phenomenon of lack. What is being applauded in the society of today is just what depressive individuals lack, namely the ability to act in accordance

with the normative claims of self-realization. Depressed individuals are in that sense failed selves (Ehrenberg) who represent and informs us about the “other side” of contemporary normative self-realization requirements. In other words: Within present-day society the institutionalized demands for authentic self-realization and depression have become each others antithesis. This socially demanded form of self-realization – which is put under the scrutiny of normative critique (Taylor) – is thus exactly what allows for depression to play such a significant role in present-day Western societies.

Keywords: third modernity, new spirit of capitalism, authenticity, self-realization, depression, normative critique.

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Marklund, Joen. „At the limits of moral markets : Corroborating the critique of the labor market as a sphere of social freedom“. Thesis, Uppsala universitet, Statsvetenskapliga institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-444154.

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What do we require from the labor market in order for it to contribute to a free life? And will the labor market of the future live up to what we expect from it? This study examines how a political philosophy of Hegelian inspiration helps us understand the conditions by which the labor market could be capable of providing for what Axel Honneth refers to as ’social freedom’. An analysis by French jurist Alain Supiot is presented as an informative example of this theoretical framework. Supiot develops a sophisticated critique of the deficiencies of the contemporary labor market, while simultaneously pointing at some professions whose function testify of the possibility of the labor market of generating social freedom under proper conditions. As such, I show that a critical framework of Hegelian inspiration is immensely potent as to its capacity of understanding what we require from the labor market at this time of history. Immensely potent, but perhaps insufficient. Indeed, by introducing the research of Aaron Benanav pertaining to the development of the global labor market, this study corroborates the critique of Honneth and Supiot—a critical framework already introduced by Karen Ng and Timo Jütten—concerning the possibilities of the labor market of providing social freedom at any significant scale and thus hints at the probable necessity of overcoming capitalism during the time to come.

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Koliulis, Alessio. „Écologie de la musique techno : subjectivité, machines et territoires urbains : pour une critique de l’esthétique techno à partir de Detroit et Londres“. Thesis, Paris 8, 2018. http://www.theses.fr/2018PA080093.

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La musique électronique techno a connu un regain de succès depuis son essor mondial dans les années 1980 et 1990. Les discothèques, les usines désaffectées et les parcs urbains ne sont que quelques-uns des espaces où ce phénomène fusionne avec la ville. Parallèlement, la vie nocturne prend une place centrale au sein des nouvelles économies urbaines, en s’associant aux processus de gentrification. Au cours de cinq années de recherche entre Londres et plusieurs métropoles occidentales, dont Détroit et Berlin, nous avons pu constater une certaine affinité entre la musique techno et la question urbaine. L’observation participative et la mise en place d’un projet de recherche-action ont révélé que la musique techno s’impose en tant qu’élément esthétique à même de créer de nouveaux territoires. La valeur de ces espaces croît à mesure que les nouvelles technologies s’affirment, en transformant la techno en capital symbolique. Les politiques urbaines technocratiques exploitent ce capital pour accumuler du profit, tandis que les subjectivités qui s’en réapproprient au-delà des logiques commerciales créent un discours alternatif sur les possibilités de la technique, dans un conflit technologique entre politiques technocratiques et techno-politiques. À travers une lecture interdisciplinaire qui se réfère à l’écologie critique de Guattari sur la relation entre techno, technique et technologie, cette thèse entend identifier comment l’esthétique de la techno se pose en facteur de subjectivation de la modernité tardive. Cette étude pourra intéresser toutes les personnes qui évoluent dans les domaines de la musique électronique, de l’écologie sociale, de l’urbanisme et de l’esthétique
Electronic and techno music have experienced a new wave of success after the global explosion of the 1980s and 1990s. Clubs, abandoned factories and urban parks are just some of the spaces in which this phenomenon merges with the city. At the same time, nightlife activities play an important role for new urban economies, often contributing to gentrification processes. During five years of research between London and other cities including Detroit and Berlin, a relationship of affinity between techno music and the urban theme emerged. From participant observation to the collection of interviews, from the analysis of materials to a multimedia research-action project, this study interprets techno music as an aesthetic element that creates urban and virtual territories. The value of these social spaces grows with the emergence of new technologies, making techno the symbolic capital of technoculture. Technocratic policies use this capital to accumulate profit, while those subjectivities that regain possession of techno outside market-led business models contribute to the production of an alternative discourse on the possibilities of technology. This contrast results in a conflict within the technological, between “technocratic policies” and “techno-politics”. With an interdisciplinary approach rooted in Guattari’s social ecology of the links between techno, technics and technology, this thesis seeks to identify the ways in which techno aesthetic functions as a component of subjectivation. The work can interest those doing research in the fields of electronic music, ecology, urban studies and aesthetics

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Perito, Rogério Vincent. „A crítica da economia política da saúde pública: os limites da saúde como direito social“. Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/6/6135/tde-29082017-163618/.

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Entre o período do pós-guerra e a crise econômica dos anos 1970 foi possível a constituição de generosos modelos de sistemas de saúde universal; a própria ideia de saúde como direito social ganhava mentes e corações. No entanto, as saídas adotadas a partir da crise dos anos 1970 vêm promovendo um verdadeiro blitizkrieg liberal e privatizante. Desta forma, os sistemas de saúde universal e a própria ideia de saúde como direito social sofrem um verdadeiro ataque no capitalismo com hegemonia do capital portador de juros. A apropriação de nosso objeto possui como ponto de partida a manifestação em seu nível mais alto de abstração. Desta forma obtivemos uma análise a partir das relações sociais de produção e de troca no espaço da saúde e dos sistemas de saúde universal. Iniciamos pela forma manifesta na unidade contraditória de valor de uso e valor, a partir da forma-mercadoria, seguida pelo mediador geral universal de relações sociais, pela forma dinheiro, e pelo valor que se valoriza, a forma capital. No campo do concreto pensado, está pesquisa demonstrou que o mercado e o Estado não são espaços seguros para a realização da saúde e para o financiamento dos sistemas de saúde universal
Between the postwar period and the economic crisis of the 1970s it was possible to build generous models of universal health systems; the very idea of health as a social right gained minds and hearts. However, the alternatives adopted since the crisis of the 1970s have been promoting a liberal and privatizing blitzkrieg. In this way, universal public health systems and the very idea of health as a social right undergo an attack on capitalism with hegemony of interest-bearing capital. The appropriation of our object has as its starting point the manifestation at its highest level of abstraction. Thus we obtained an analysis from the social relations of production and exchange in the space of health and universal health systems. We begin by manifest form in the contradictory unity of use-value and value, from the commodity form, followed by the universal general mediator of social relations, by the form money, and by the value that is valued, the capital form. In the field of concrete thought, this research has shown that the market and the state are not safe spaces for the realization of health and for the financing of universal public health systems

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Coelho, Allan da Silva. „CAPITALISMO COMO RELIGIÃO: Uma crítica a seus fundamentos mítico-teológicos“. Universidade Metodista de São Paulo, 2014. http://tede.metodista.br/jspui/handle/tede/324.

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Made available in DSpace on 2016-08-03T12:19:47Z (GMT). No. of bitstreams: 1 AllanSilvaCoelho.pdf: 1332997 bytes, checksum: 5db0ebac02bd2c3cddf4fdee0895a50a (MD5) Previous issue date: 2014-11-03
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Would be possible to understand capitalism as religion? In categorical landmarks of modernity, based on rationalization and secularization, relate economics and religion is a nonsense. The capitalism is a secular system economic, so unrelated with religion. However, if critique of capitalism as religion not reduced to a simple metaphor, is necessary to find alternative concepts that capture the theoretical strength of this articulation. What kind of analytical framework reveals the limits of instrumental reason in make explicit the religious functioning of capitalism? The critical depth of capitalism as religion comes precisely from the intriguing junction between rational analyses of the structural functioning of capitalism (fetish) with the subjective dimension that drives as motivation (spirit). Even being a rational and non-religious system, which submits the human life to domestic laws destitute of any human sense, the capitalism develops not intentionally in the human interaction an operating structure based on sacrificial mythical-religious. The Human relationships are mediated by merchandise where the consumption takes on a central aspect in the meaning of the life and the symbolic reproduction of society. In the production and distribution of goods, the violence process, which explores, excludes and kills, is the same that generates fascination and adhesion. The visible expression of this spirit is no longer in traditional religious institutions, but in capitalism itself. Benjamin asserts that capitalism replaces the religion. Is a critique of a system of blaming the victims and the capitalists themselves, in that it never accumulate infinite and fully. Is a complaint of mythical elements that generate religious legitimacy to the fascination that hidden the barbarism. The theologians of DEI School also articulate his theory with critical purpose, in a theological approach that search to discern and criticize the idolatry in the world today. Looking for to understand the producing mechanisms of death placing the blame the victims as necessary sacrifice in the name of the hope of redemption. The theological discernment of capital idolatry supposes a kind of theological reason of non-confessional character, which surpassing the limits of modern epistemology, explains the contradiction of the presuppositions of modern western civilization. Reveals the role of the mythical-theological thinking in the hiding of the sacrificial character and seductive of the capitalism spirit. At the same time, emphasizes the necessary overcoming of positivistic interpretation of religion by criticizing reductionism of modern epistemology in the identification of instrumental reason with the human rationality. Renews the analytical tools from the spiritual setting of Capitalism and sees the loopholes of its overcoming.
Seria possível compreender o capitalismo como religião? Nos marcos categoriais da Modernidade, baseada na racionalização e na secularização, relacionar economia e religião é um contrassenso. O capitalismo é sistema econômico secular, portanto sem relação com religião. Entretanto, se a crítica do capitalismo como religião não se reduz a uma simples metáfora, é necessário encontrar conceitos alternativos que captem a força teórica desta articulação. Que tipo de quadro analítico desvela os limites da razão instrumental em explicitar o funcionamento religioso do capitalismo? A profundidade crítica de capitalismo como religião advém justamente da junção intrigante entre a análise racional do funcionamento estrutural do capitalismo (fetiche) com a dimensão subjetiva que o impulsiona como motivação (espírito). Mesmo sendo um sistema racional e não-religioso, que submete a vida humana a suas leis internas desprovidas de qualquer sentido humano, o capitalismo desenvolve não-intencionalmente na interação humana uma estrutura de funcionamento com fundamento mítico-religioso sacrificial. As relações humanas são mediadas pelas mercadorias, em que o consumo adquire um aspecto central na significação da vida e na reprodução simbólica da sociedade. Na produção e distribuição de mercadorias, o processo de violência que explora, exclui e mata é o mesmo que gera fascínio e adesão. A expressão visível deste espírito não está mais nas tradicionais instituições religiosas, mas no próprio capitalismo. Benjamin afirma que o capitalismo substitui a religião. É uma crítica de um sistema de culpabilização das vítimas e dos próprios capitalistas, na medida em que estes nunca acumulam de modo infinito e pleno. É uma denúncia dos elementos míticos que geram legitimação religiosa para o fascínio que oculta a barbárie. Os teólogos da Escola do DEI também articulam sua teoria com finalidade crítica, numa abordagem teológica que procura discernir e criticar a idolatria no mundo de hoje. Buscam entender os mecanismos de produção de morte com a culpabilização das vítimas como sacrifício necessário em nome da esperança de redenção. O discernimento teológico de idolatria do capital supõe um tipo de razão teológica de caráter não-confessional que, superando os limites da epistemologia moderna, explicite a contradição dos pressupostos da civilização moderna ocidental. Revela o papel do pensamento mítico-teológico na ocultação do caráter sacrificial e sedutor do espírito do capitalismo. Ao mesmo tempo, enfatiza a necessária superação da interpretação positivista da religião ao criticar o reducionismo da epistemologia moderna na identificação da razão instrumental com a racionalidade humana. Renova o instrumental analítico da configuração espiritual do Capitalismo e vislumbra as brechas de sua superação.

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Lamb, Peter. „Laski's critique of modern capitalist democracy“. Thesis, University of Manchester, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.517747.

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Charolles, Valérie. „Le libéralisme contre le capitalisme Le libéralisme contre le capitalisme Le capitalisme est-il libéral ? Le libéralisme contre le capitalisme II“. Thesis, Paris 10, 2019. http://faraway.parisnanterre.fr/login?url=http://bdr.parisnanterre.fr/theses/intranet/2019/2019PA100018/2019PA100018.pdf.

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Cette thèse sur travaux s’appuie pour l’essentiel sur un ouvrage publié en 2006, Le libéralisme contre le capitalisme (Paris, Fayard), dont il est également proposé une version augmentée et mise à jour. Le propos consiste d’abord à examiner les contradictions entre le libéralisme tel qu’il est défini dans la Richesse des nations d’Adam Smith et la pratique économique contemporaine : travail sans valeur comptable, capital antilibéral, État capitaliste. Il en ressort que la synonymie largement partagée entre « libéralisme » et « capitalisme » relève de l’idéologie, idéologie que l’on peut qualifier de totalitarisme en référence au travail d’Hannah Arendt, en l’espèce de « totalitarisme mou ». Il est ainsi opéré dans la sphère économique une distinction entre les pratiques, les normes qui les façonnent, les théories censées rendre compte des pratiques, et les discours, pouvant prendre la forme de l’idéologie. Cette distinction ouvre une voie pour penser l’économie autrement, sous des modalités différentes de celles proposées par la Théorie de la Justice de John Rawls. Dans la lignée de l’analyse faite par Ludwig Wittgenstein des jeux de langage, il s’agit en l’occurrence de reprendre à leur racine la définition des acteurs économiques et la nature de leur langage (le langage comptable en particulier)
This PhD thesis is mainly based on a book published in 2006, Liberalism against capitalism (Paris, Fayard), which a revised and updated version is also included. The main aim is first to examine the contradictions between liberalism as defined in Adam Smith's Wealth of Nations and current economic practice: work without accounting value, antiliberal capital, capitalist state. It results from this that the widely shared synonymy between "liberalism" and "capitalism" is ideologically, and can be identified with totalitarianism in reference to Hannah Arendt's work, in this case a "soft totalitarianism". A distinction is made in the economic sphere between practices, norms (that shape practices), theories (that are supposed to reflect practices) and wording (which take the form of ideology). This distinction opens a way to think the economy in a radically different perspective, but in different way from John Rawls' Theory of Justice. In line with Ludwig Wittgenstein's analysis of language games, the aim here is to frame a new definition of economic actors and of the nature of their language (accounting language in particular)

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Shin, Hyun-Tak. „La grille de lecture de l'économie de marché et du capitalisme chez Aristote, A. Smith, K. Marx et F. Braudel“. Thesis, Paris 10, 2012. http://www.theses.fr/2012PA100058.

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Notre travail consiste à faire une grille de lecture de nos principaux pères fondateurs de l'économie politique, en l'occurrence, Aristote, A.Smith et K.Marx et ceci, à travers un historien français, F.Braudel, de ses outils conceptuels et de ses problématiques défendues, en particulier, son schéma de tripartition de l'économie, - la vie matérielle, l'économie de marché et le capitalisme -, dans son ouvrage «Civilisation Matérielle, Economie et Capitalisme XVe-XVIIIe siècle». Nous effectuons une sorte de relecture ou revisite braudélienne dans la source de l'économie politique et de ses trois principaux fondateurs cités ci-dessus. Nous cherchons à vérifier certaines interprétations sur les conceptions de l'«économie de marché» de nos trois auteurs de l'économie politique. L'essentiel de notre travail consiste à saisir la présence du lien entre l'économie et la morale sociale chez nos fondateurs de l'économie politique
Our study is an reading grid of our main founders of political economy, Aristotle, and this A.Smith and K.Marx and this, through a French historian, F.Braudel, his conceptual tools and problematic issues, in particular, the tripartite of the Economy - Material life, Market economy and Capitalism – he has defended in his book "Material Civilization, Economy and Capitalism XVth-XVIIIth century." We perform a braudelian proofreading or revisits in the source of political economy and of its three main founders mentioned above. We try to verify certain interpretations of theirs concepts of "Market Economy". Our study focus on the relation between the Economics and the Social ethics in our founders of political economy

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Enyegue, abanda Fabien Mathurin. „Critique de la modernité et philosophie de l'enracinement : la médiation des valeurs dans l'oeuvre de Simone Weil“. Thesis, Lyon 3, 2013. http://www.theses.fr/2013LYO30006.

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Basée sur l’idée de progrès, la science moderne, d’inspiration cartésienne, est perçue par Simone Weil comme la principale cause de la crise moderne des valeurs. Sous-tendue par le mouvement droit, elle a perdu le principe d’analogie et s’est, de la sorte, dessaisie du monde ambiant des réalités quotidiennes. Aussi apparaît-elle non seulement comme à la source du scientisme, de la croyance en une raison scientifique autonome et du culte rendu aux applications techniques, mais aussi à l’origine du capitalisme industriel, du communisme révolutionnaire, du totalitarisme, de l’effondrement de l’ordre axiologique universel traditionnel concomitant à la crise de la civilisation. Les conséquences issues de ce mouvement de déracinement n’ont pas seulement conduit à l’oppression prolétarienne et coloniale ou au modernisme comme primat des valeurs d’innovation sur les valeurs de tradition, mais surtout à l’oppression généralisée et à l’oubli des structures axiologiques primordiales universelles que sont l’Etre, la Nécessité, le Passé, le Surnaturel. Fondé sur une dialectique structurelle déracinement-enracinement, pesanteur-grâce, le discours philosophique de Simone Weil sur la modernité poursuit un double enjeu. Sans se démarquer de la raison philosophique immanente, elle s’attelle à la fois à la dénonciation des propensions et défaillances qu’offrent les valeurs illusoires modernes d’argent, d’algèbre, de machinisme, d’impérialisme, de révolution, de démocratie, qu’à la conception d’une philosophie de la médiation des valeurs apte à contribuer à la renaissance d’une culture d’attention au capital axiologique de l’humanité. En effet, la modernité n’apparaissant plus que comme synonyme de crise des valeurs, il convient de tirer au clair ce piège qui fait de l’homme l’esclave de ses propres productions en y entreprenant une herméneutique ouverte non seulement au principe ontologique de nécessité, au-delà de toute projection avant-gardiste, mais surtout à une herméneutique des civilisations inspiratrices de l’humanité, en dehors de tout misonéisme passéiste, où le Surnaturel s’atteste dans sa plénitude comme critérium des valeurs authentiques et principe de médiation témoignant de l’enracinement de toutes choses dans l’être. Sans être en opposition avec les impératifs de découverte, d’invention et de développement, la philosophie weilienne de la médiation des valeurs se dévoile dans sa posture et sa validité comme une philosophie d’inspiration universelle à l’enracinement des peuples, des cultures et des nations, attentive à une pensée permanente des rapports entre la tradition et l’innovation, l’universalité et l’historicité
Based on the idea of progress, the modern science, inspired by Descartes, is seen by Simone Weil as the primary cause of the modern crisis of values. Sustained by a linear movement, this science has lost the principle of analogy and, by consequent, it has lost its bindings with the surrounding world of everyday reality. Also, this science shows itself not only as the source of scientism, this belief in an independent scientific reason and the cult of the technical applications, but also as the source of industrial capitalism, of the revolutionary communism, of the totalitarianism, of the collapse of the traditional axiological order simultaneously to the crisis of civilization. Theses consequences resulting from the movement of uprooting not only led to the proletarian and the colonial oppression and to the modernism as the priority of the values of innovation on the values of tradition, but especially to a generalized oppression and the forgetting of the primordial universal axiological structures: the Being, the Need, the Past and the Supernatural.Based on a structural dialectic, the dislocation and the rooting, the fall and salvation, the philosophical discourse on modernity of Simone Weil seeks a double stake. Without a delimitation of the reason of the immanent philosophy, she is equally attached to the denunciation of the propensities and the failures of the modern illusory values of the money, of the algebra, of the machinery, of the imperialism, of the revolution, of the democracy, and to the conception of a philosophy of the mediation of values able to contribute to the rebirth of a culture attentive to the axiological capital of the humanity. Indeed, if the modernity appears no more as a synonym of the crisis of values, we must clarify this trap that makes the man the slave of his own productions by a hermeneutic open not only to the ontological principle of necessary, beyond any avant-garde projection, but principally a hermeneutic of the inspired civilizations of the humanity, without any outdated misoneism, where the Supernatural is attested in its fullness as criterion of the authentic values and as a principle of mediation reflecting the roots of all things in the Being. Without being in a conflict with the requirements of the discovery, of the invention, of the progress, the weilian philosophy of values mediation reveals itself as a philosophy of universal inspiration, founding the rooting of peoples, of cultures and of nations, paying permanent attention to the relationship between the tradition and the innovation, between the universality and the historicity

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Fabre, Julie. „L'oeuvre précaire : expériences de l'art au tournant du XXIe siècle“. Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM3084.

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La réalité que recouvre la notion d’œuvre d'art est complexe et plurielle. Maintes fois remise en question, on lui préfère fréquemment aujourd'hui les termes de "production", "travail", "pièce", "situation". Néanmoins, et malgré les transformations de l'art à l'heure actuelle, peut-on se passer de l’œuvre sans que cet abandon ne relève d'un "extrême artifice"? Nous proposons de l'analyser sous l'angle d'une précarité à la fois intrinsèque et conjoncturelle. L’œuvre est précaire, d'une part, parce qu'elle est un objet de pensée voué à la critique et à la réflexivité depuis son apparition à la Renaissance et sa réception esthétique au dix-huitième siècle. D'autre part, parce qu'elle s'expose aux risques et aux transformations liés aux évolutions de la modernité et de la postmodernité. Une autre forme de précarité, propre à la société contemporaine dans ses fondements capitalistes et technologiques, est interrogée notamment au travers de la production de trois artistes - Pierre Huyghe, Ryan Trecartin et Camille Henrot - dont les œuvres consistent davantage en des champs de relations aux variations multiples qu'en des objets. Quel type d'expérience accompagne la traversée, contingente et fugitive, latérale et fragmentaire, des expositions et des espaces discursifs de ces "œuvres précaires"?
The definition of the artwork is complex and plural. Repeatedly called into question, the terms of "production", "work", "piece", "situation", are frequently preferred nowadays. Nonetheless, and in spite of the current transformations of art, could we do without this notion? Our thesis analyses the work of art from the angle of an intrinsic and temporary precariousness. It is precarious, on one hand, because the work is an object devoted to criticism and reflexiveness ever since its appearance during the Renaissance and its aesthetic reception in the eighteenth century, and on the other hand, because it is exposed to the risks and disruptions of modernity and postmodernity's developments. Another form of precariousness, specific to the capitalist and technological age, is examined through the production of three contemporary artists - Pierre Huyghe, Ryan Trecartin and Camille Henrot. Their works consist more in a field of relations with multiples variations than in objects. What sort of experience should we expect from those exhibitions and discursive spaces of the "precarious work"?

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Sala, Luigi. „Formation, dé-formation et accomplissement véritable : Goethe, Houellebecq et Tondelli“. Thesis, Tours, 2016. http://www.theses.fr/2016TOUR2021/document.

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Analysant le fonctionnement général du capitalisme, ainsi que son rapport structurel avec les transformations paradigmatiques de la science, notre thèse démontre le rôle fondamental de la formation dans l’imposition, au niveau systémique, du capitalisme lui-même. La première partie, dédiée spécifiquement à l’analyse du roman de formation Les années d’apprentissage de Wilhelm Meister de Goethe, met en évidence de quelle façon le capitalisme mystifie sa propre essence : l’inaccomplissement. Celui-ci n’apparaît donc pas comme un moment immédiat et intrinsèque du capitalisme, mais plutôt par l’intermédiaire de la formation : promettant l’accomplissement du sujet en apprentissage, la formation révèle en fait, à la fin du parcours formatif, l’inaccomplissement du sujet formé. Le capitalisme confirme ainsi interminablement, par la formation, sa propre essence
Analysing the general functioning of capitalism, as well as its structural relationship with the paradigmatic transformations of science, our thesis shows the deep role of formation in imposing, on a systemic plan, the capitalism itself. The first part particularly focused on the Bildungsroman Wilhelm Meister's Apprenticeship, shows how capitalism mystify its own essence: the non-fulfilment. This one, it isn’t an immediate and intrinsic moment of capitalism, but rather as an intermediary of formation: promising the subject’s accomplishment in a learning process, the formation discovers actually, at the end of the formative process, the non-fulfilment of the forming subject. Capitalism confirms, through formation, its own essence

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Gallion, Alexis Ryan Marie. „Her Name is Blood: Situating Gertrude Blood Within the Flaneuse, and Walking Virtually“. University of Dayton / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1619708258772437.

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Kong, Yuek-man Josephine, und 江若雯. „Marxist critique of capitalist democracy: theperspective of rational choice Marxism“. Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31228239.

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Heuguet, Guillaume. „Métamorphoses de la musique et capitalisme médiatique. Au prisme de YouTube (2005-2018)“. Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL153.

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Alors qu’un ensemble de discours sociaux et académiques s’intéressent aux conséquences de la numérisation sur la valeur de la musique, YouTube, le site de publication de vidéos fondé par trois anciens employés de PayPal et aujourd’hui propriété de Google, est progressivement devenu le premier dispositif d’écoute en ligne en France. A partir de l’analyse d’archives du Web et d’une veille intermédiatique, cette thèse s’intéresse à ce qu’une entreprise venue de l’économie des techniques « fait » à la culture musicale, en tenant compte de l’évolution régulière de ses formes et de ses promesses. Une première partie s’intéresse aux effets de force et de flou dans la médiatisation de YouTube et de son rapport avec la musique. Une seconde partie analyse l’incidence de la musique dans sa construction comme innovation. Une troisième partie identifie la façon dont l’entreprise a investi la musique comme une ressource stratégique privilégiée, tout en orientant à son tour l’appropriation et à la publication de musique autour de références à la popularité et à la créativité. Une quatrième partie analyse la construction d’un marché de la musique appuyé sur un contrôle technique et juridique des œuvres et sur le financement par la publicité, pour en montrer les tensions internes. La thèse conclut à l’intrication des discours sur la transformation de la culture avec les logiques de changement permanent des acteurs du capitalisme médiatique. En regard, elle défend une micropolitique des formats techniques, médiatiques et esthétiques
While music digitization has become a major theme of public discourse and academic research, YouTube, a video publication website founded by three ex-employees of PayPal and now the property of Google, is today recognized as the first media used for music listening in France. Through an analysis of digital archives of the Web and the compilation of media sources, this thesis analyzes what a company coming from technology « does » to musical culture, taking into account the regular change of its forms and its promises. A first chapter deals with the effects of power and blurriness in the mediatization of YouTube and its relationship to music. A second chapter analyzes the way music shaped YouTube, proposing a genealogy of relationships between music and media apparatus, linking the invention of recorded music, the standardization of online listening software and the « musicalization » of YouTube. A third chapter discusses music as an opportunity. We identify how the company invested in music as a key strategic ressource, while shaping the practice of music gathering and publication around values of popularity and creativity. A fourth chapter concerns the construction of a market for music built upon the technological and juridical control of the works versions and the financing by advertising, interrogating the limits of this model. We conclude by showing the intricacy of discourse about the transformation of musical culture with the logics of permanent change from the actors of media capitalism. From this point, we defend the necessity of studying the micropolitics of formats

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Hugot, Yves David. „Immanuel Wallerstein : de la sociologie du développement à l’histoire globale“. Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100077.

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Dans cette thèse nous avons cherché à prendre la mesure de la rupture épistémologique produite par l’analyse des systèmes-monde dans le champ des sciences sociales à travers l’étude d’un de ses principaux représentants, Immanuel Wallerstein. Dans un premier temps, ses recherches sur les mouvements nationalistes, la décolonisation et les indépendances africaines, se sont inscrites dans le cadre de ce qu’on a appelé la théorie de la modernisation qui corrélait changements sociaux et développement. Un tel modèle reposait sur une philosophie de l’histoire progressiste ordonnant les sociétés pensées comme des entités discrètes sur un axe menant de la tradition à la modernité, de sociétés agraires et rurales pauvres et oppressives pour l’individu à des sociétés urbaines industrielles prospères et individualistes. L’échec du développement des pays africains au cours des années 60 a fait douter Wallerstein de la pertinence de ce modèle. Il a alors cherché à élaborer une théorie alternative de la modernité à l’échelle globale. Au lieu de lire l’histoire mondiale selon le fil d’une modernisation qui serait un processus se réalisant à l’échelle sociétale, il l’a organisée autour de l’échange inégal entre zones exploiteuses et exploitées appartenant à un même système social appelé « système-monde moderne. » L’histoire de la modernité depuis la Renaissance et la conquête de l’Amérique devenait alors celle d’une polarisation continue entre les différentes zones de ce système, sa globalisation à partir de la deuxième moitié du dix-huitième siècle et durant tout le dix-neuvième ne faisant qu’étendre au monde entier l’inégalité entre un centre développé et une périphérie sous-développée. Au-delà de la critique de la théorie de la modernisation et du développementalisme, l’analyse des systèmes-monde a aussi procédé à une remise en cause de l’image progressiste de l’histoire qui s’était imposée depuis la philosophie des Lumières. Le système-monde moderne apparu au tournant du quinzième et du seizième siècle, comme tout système, aura une fin, comme il a eu un début. Nous vivons dans un système social qui en tant que tel est voué à disparaître sans qu’on puisse dire s’il constitue un progrès par rapport aux précédents (jamais aucun système social n’a été aussi inégalitaire), ni s’il donnera naissance à un système qui sera meilleur (en bifurcation chaotique l’avenir est incertain).En élaborant une autre « chronosophie » (Krystof Pomian), une autre « image » (Thomas Kuhn) de l’histoire que celle, progressiste, qui sous-tendait le développementalisme et la théorie de la modernisation, c’est bien une révolution copernicienne et une rupture épistémologique dans les sciences sociales qu’expose l’analyse des systèmes-monde. C’est donc bien un nouveau paradigme qu’elle se propose de constituer, l’œuvre de Wallerstein incarnant le passage des histoires mondiales classiques fondées sur le nationalisme méthodologique et l’idée de progrès, vers les histoires globales actuelles
This PhD thesis aims to study the epistemological break produced by world-systems analysis in the field of social sciences, through the study of one of its major representatives, Immanuel Wallerstein. Initially, his research on nationalist movements, decolonization and African Independences was part of what has been called modernization’s theory. Such a model, built on a progressist philosophy of history, orders societies - perceived as discrete entities - on a linear axis leading from tradition to modernity, from poor and oppressive agrarian societies to prosperous and individualistic urban, industrial societies. The failure of development in African countries during the 1960s caused Wallerstein to doubt the relevance of this model. He then sought to elaborate an alternative theory of modernity on a global scale. In this theory, modernisation - a process realizable on the societal scale - is not the guiding thread to the reading of world history. Rather, world history is organised through the unequal exchange between exploitative and exploited zones belonging to the same social system he called “modern world-system”. The history of modernity from the Renaissance and the conquest of America onwards became one of continuous polarisation between different zones of the system. Its globalisation from the second half of the eighteenth and throughout the nineteenth century expanded inequality between a developed centre and an underdeveloped periphery to the entire world. Further to the critique of modernisation and developmentalism, the world-systems analysis has also called into question the progressive image of history which had been imposed since the Enlightenment philosophy. The modern world-system as it emerges at the turn of the fifteenth to the sixteenth century will have a demise as it had a beginning. As a social system, it is bound to disappear. It does not constitute an improvement with regard to the precedent systems (never has any social system been so inegalitarian) and it is unlikely to breed a better system since in a chaotic bifurcation, the future is uncertain.By elaborating a new “image” (Thomas Kuhn) of history, a new chronosophy (Krzysztof Pomian), the world-systems analysis operates a Copernican revolution and an epistemological rupture in the social sciences with regards to the theory of modernisation presented as the compendium of nineteenth century social science. As such, the world-systems analysis emerges as a new paradigm. Wallerstein’s work constitutes the passage from world histories founded on methodological nationalism and the idea of progress to the current non-Eurocentric global histories

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Budd, Adrian. „Robert Cox and neo-Gramscian international relations theory : a state capitalist critique“. Thesis, London South Bank University, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.435240.

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The neo-Gramscian perspective, inspired by Robert Cox, has been in the forefront of developments in critical International Relations theory since the early-1980s. Derived from the historicist tradition in social science, including the work of Gramsci, Cox's method of historical structures - which comprise ideas. material capabilities, and institutions - challenged the positivism and trans-historical essentialisation of state power characteristic of traditional IR. Extending the method of historical structures to the understanding of the international system, Cox elaborated a triadic model of that system which comprised the mutual interactions between social forces engendered in production, forms of state, and world orders. This approach enabled Cox to develop a more sophisticated and comprehensive analysis of international change than that offered by the narrow state-centrism of traditionallR. Framing his approach within an interpretation of key ideas drawn from Gramsci's The Prison Notebooks, Cox created a space for the discussion of Marxist ideas in IR, previously largely resistant to Marxism. Cox, however, does not consider himself a Marxist and rejects important elements of Marxist theory. The critique of Cox and the neo-Gramscians that I develop in this thesis is based on a Marxist approach to social scientific explanation, and more specifically on the state capitalist perspective whose founder, Tony Cliff, conceived it as a return to classical Marxism, which the dominant versions of Marxism in the mid-twentieth century had, he argued, abandoned. The state capitalist perspective, developed as an attempt to understand the novel phenomenon of Stalinism in the USSR and its satellites, is mobilised throughout the thesis. Firstly against Cox's criticism that a focus on the fundamental relations of the mode of production leads to static and ahistorical analysis and, more widely, against his prioritisation of the role of ideas in shaping world orders. In particular, the Gramscian concept of hegemony, central to the neo-Gramscian perspective, IS criticised as providing an inadequate, and idealist, understanding of periods of relative social and political stability, which are explained instead by reference to the coercive aspects, broadly defined, of capitalism's dominant social relations. Coercion has been central to the imperialist structuring of the modern world system and, I argue, the concepts of imperialism and inter-imperialist rivalry retain their explanatory power even in what the neo-Gramscians refer to as the contemporary ·transnationalist' era

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Hughes, J. M. D. „Theologies of work : the contribution of a theological aesthetic to critiques of capitalism“. Thesis, University of Cambridge, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.604764.

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This thesis considers the ‘problem of labour’ from a theological perspective. I begin with a survey of twentieth century theologies of work, contrasting differing approaches to the contemporary reality of work, and the relation between divine and human work. I go on to explore the nineteenth and twentieth century debates about labour under capitalism: Through a reading of Weber’s Protestant Work Ethic, I argue that the triumph of the ‘spirit of utility’ is crucial to understanding notions of modern work, and that this is bound up historically with an anti-theological agenda. In exploring Marx’s critique of labour, I argue that the very possibility of critique was premised upon a version of unalienated labour which Marx derived from the quasi-theological traditions of German Romanticism. This critique was however compromised when these sources were suppressed in favour of the anti-theological prejudices of political economy, creating contradictions that have continued to haunt the Marxist tradition, as illustrated i the work of the Frankfurt School. The English Romantic tradition of social criticism, as represented by Ruskin and Morris, represents another critique of labour, which was more explicit about its theological presuppositions, criticising contemporary labour conditions on the basis of a vision of true work as art, like God’s work in creation. Finally I turn to various twentieth century Catholic thinkers who supplement this aesthetic tradition with classical metaphysical categories which help them to think through the nature of art and the relationship between utility and non-utility in work. Such a perspective enables us to see the ultimate nothingness of utility, and how non-utility can be not only defended against work, but also extended to transform work so that it participates more fully in divine work, and so becomes a liturgical offering.

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Berger, C. A. „Progressive nostalgia : Alfred Stieglitz, his circle and the romantic anti-capitalist critique of modernity“. Thesis, University College London (University of London), 2014. http://discovery.ucl.ac.uk/1457436/.

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This thesis examines the involvement of Alfred Stieglitz – photographer, editor, art collector, impresario, talker – and his circle in the development of American modernism in the first three decades of the twentieth century. Through the analysis of photographs and artworks in other media by the Stieglitz group, the journal Camera Work, the gallery 291, a vast correspondence and art theory, criticism and social thought of the period, Stieglitz and his circle are situated in the context of an international debate about modernism. Notably, the Stieglitz strand of American modernism is considered in terms of a dialogue with German culture and philosophy, constellations that, it is claimed, proved formative for Stieglitz. The thesis argues that underlying all of his various endeavours is a specific unifying structure of thought: the romantic critique of capitalism. Romantic anti-capitalism was particularly current at the time in Central Europe as an emotional response to modernity that drew its values from the past. Most poignantly, Georg Lukács expressed it in his early, pre-Marxist writings, such as the essay collection, Soul and Form (first published in German in 1911). It is equally the aim of this thesis to theorise the interpretive category of romantic anti-capitalism, to investigate it as a Weltanschauung, an ideology and a type of discourse. As a period term itself, the category of worldview, poses a problem in its overlap with the topic of the study. It is hence treated both as a method and as an object of enquiry. Romantic anti- capitalism as a whole, neither clearly progressive nor reactionary in political terms and inherently ambiguous, allows us to disentangle the myths that have been reiterated in many previous studies of Stieglitz and his circle and define his outlook with new precision.

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Winn, Joss. „Academic labour and the capitalist university : a critique of higher education through the law of value“. Thesis, University of Lincoln, 2015. http://eprints.lincoln.ac.uk/17330/.

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The work submitted for examination consists of ten items, with the key sole-authored components comprising a book chapter (Winn, 2012) and four peer-reviewed journal articles (Winn, 2013; 2014; 2015a; 2015b). Other, joint-authored work is intended to be supplementary and to provide further evidence of the two persistent themes of inquiry which my work has been concerned with over the last six years: the role and character of labour and property in higher education, or rather, ‘academic labour’ and the ‘academic commons’. Six of the ten publications discuss these themes through a critique of the role of technology in higher education, in particular the way networked technology forms the practical, ideological and legal premise for the idea and forms of ‘openness’ in higher education. Throughout my work, I treat ‘technology’ as a reified and fetishized concept which masks the more fundamental categories of labour, value and the commodity-form that are concealed in the idea and form of the ‘public university’. I start from the observation that advocates of ‘open education’ tend to envision an alternative form of higher education that is based on a novel form of academic commons but neglect to go further and critically consider the underlying form of academic labour. As such, the product is set free but not the producer. In response, through my publications I develop the theoretical basis for an alternative social and institutional form of co-operative higher education; one in which openness is constituted through a categorial critique aimed at the existing commodity-form of knowledge production.

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Lee, Bong-Seok. „Critique du néo-libéralisme du point de vue d'une éthique protestante“. Strasbourg, 2011. https://publication-theses.unistra.fr/public/theses_doctorat/2011/LEE_Bong-Seok_2011.pdf.

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Max Weber affirme que l'éthique protestante a des affinités avec l'esprit du capitalisme. Il a identifié les valeurs morales du protestantisme et du capitalisme comme des caractères de la société moderne. Les chrétiens considèrent naturel de défendre le néo-libéralisme. Cette thèse veut montrer qu'il y a, au contraire, une autre éthique protestante. C'est l'éthique de Jacques Ellul et celle de Paul Ricoeur. Elle vise également à mettre en application la dernière nommée dans la réalité. Pour cet objectif, les dialogues entre le libéralisme en Angleterre et le libéralisme en France, entre le néo-libéralisme de F. A. Hayek et l'éthique de Paul Ricoeur et entre la pensée de F. A. Hayek et celle de Jacques Ellul sont successivement exposés. La passion de «l'amour du gain», justifiée par l'étude sur la morale, à travers les pensées de David Hume et de Max Weber, le désaccord entre l'idée du néo-libéralisme économique de F. A. Hayek et l'éthique de Paul Ricoeur, l'éthique de la gratuité et de la grâce selon Jacques Ellul, tout cela nous conduira à découvrir le fait que l'on doit tenir compte de l'éthique de la vie bonne accompagnant la confession de la foi dans le monde de néo-libéralisme économique dans lequel nous vivons
Max Weber affirms that the Protestant ethics is in connection with the spirit of capitalism. He has identified the moral values of Protestantism and capitalism as characters of the modern society. Christians consider it natural to support néo-liberalism as their own belief. This thesis shows that there are other Protestant ethics, focusing specifically on the ethics of Jacques Ellul and that of Paul Ricoeur. With this aim in view, the dialogues between the liberalism of England and the liberalism of France, between the néo-liberalism of F. A. Hayek and the ethic of Paul Ricoeur, and between the idea of F. A. Hayek and that of Jacques Ellul are successively expounded : which are the passion of "the love of the profit", justified by the study on morals, through the thoughts of David Hume and Max Weber. It also involves the dissension between the economic ideas of néo-liberalism of F. A. Hayek and the ethics of Paul Ricoeur, and the ethics of donation and grace according to Jacques Ellul. These dialogues will lead us to conclude and support the fact that one must take account of the ethics of the good life, which will accompany the confession of faith in the world of economic néo-liberalism

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Vakaloulis, Michel. „Modernité avancée et modernisation « post »-moderne : contribution à la critique théorique des pratiques et des représentations de la modernisation capitaliste“. Paris 10, 1994. http://www.theses.fr/1994PA100059.

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L'objectif de cette thèse est la théorisation de la modernisation "post "-moderne des rapports sociaux dominants dans la double perspective d'une anatomie des mutations du capitalisme contemporain et d'une critique de la conceptualité "post"-moderne liée à cette modernisation. A partir d'une conceptualisation de la modernité en termes de détermination analytique du capital, l'objet spécifique de l'étude porte autour de la modernité capitaliste avancée, entendue comme expérience globale qui caractérise la troisième transition capitaliste 'phase du capitalisme "post"-moderne). Le terme de l'accumulation flexible renvoie à la structure sociale de la modernisation "post"-moderne alors que le régime de restructuration idéologique connote l'émergence de nouvelles matrices d'idéologisation (l'entreprise, le marché, l’écho de l'individualité "post"moderne) qui tiennent lieu de programme d'action à usage stratégique de la modernisation. L'analyse du capitalisme "post"-moderne, envisagée en tant que théorie du procès de modernisation à l'œuvre et critique de la conceptualité "post"-moderne, est effectuée avec le souci méthodologique de faire apparaitre les nouvelles virtualités pour des formes d'action collective de classe et de masse
The purpose of this doctorate thesis consists in theorizing the "post"-modern modernization of prevailing social relations from a double standpoint - an anatomy of current transformations of contemporary capitalism and a critique of "post"-modern concepts connected to this modernization. Beginning from a concept of modernity as an analytical determination of capital, the specific object of this study concerns advanced capitalist modernity, a global experience that characterizes the third capitalist transition ("post"-modern phase). The term of "flexible accumulation" refers to the social structure of "post"-modern modernization whereas the regime of ideological restructuring concerns the emergence of new ideological matrixes (the firm, the market, the ethos of "post"-modern individuality) as new strategically programs of modernization. The methodological concern of the analysis of "post"-modern capitalism, both as a theory of the ongoing process of modernization and as a critique of "post"-modern concepts consists in underlining the new possibilities for collective class and mass action

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Bergeron, Paul. „Capitalisme d'État et rapports de production dans la formation sociale soviétique: Essai critique du travail de Charles Bettelheim“. Thesis, University of Ottawa (Canada), 1986. http://hdl.handle.net/10393/21678.

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Martínez, Andrade Luis. „Critique de la modernité et écologie dans la théologie de la libération : la pensée de Leonardo Boff“. Paris, EHESS, 2014. http://www.theses.fr/2014EHES0071.

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La critique du capitalisme - en tant que système idolâtre -, est un thème singulier dans l'architectonique théorique et discursive de la Théologie de la libération. Si, auparavant, le pauvre fut la figure préférentielle de cette théologie, désormais c'est la victime - au sens benjaminien du terme - qui constitue le sujet central de son locus. La victime se dédouble entre le pauvre d'une part et la nature de l'autre, tous deux ruinés par la grande industrie et l'agriculture extensive ; d'où la nécessité de repenser la lutte à partir des victimes du système hégémonique. Dans une large mesure, tout en prenant en considération la spécificité coloniale latino-américaine, la Théologie de la libération partage la critique à la fois romantique et marxiste de la civilisation moderne et capitaliste. Cette critique est articulée à un projet de libération qui octroie à l'utopie un rôle crucial pour la défense de l'humanité et de la nature. Ainsi, en analysant le cas de Leonardo Boff, nous observons la critique de la modernité faite par la Théologie de la libération. De surcroît, la Théologie de la libération en général et la pensée de Leonardo Boff en particulier constituent un apport théorique d'envergure en ce qui concerne la dynamique meurtrière de la formation sociale hégémonique. Cette investigation s'appuie sur trente entretiens semi-directifs et un séjour de trois mois au Brésil
The critique of capitalism - understood as an idolized system - is a particular theme in the architectonic theory and discourse of liberation theology. If formerly the poor were the preferred figure for this theology, nowadays it is the victim - in the sense of Walter Benjamin -who is placed in the center of its locus. The victim expresses itself in two forms, on the one hand the poor and on the other hand the nature, both destroyed by big industry and intensive agriculture; from there comes the necessity to rethink the struggle from the ;victims of the hegemonic system. In a large extent, taking into consideration specifically colonial Latin America, the liberation theology shares the romantic and the Marxist criticism of the modern and capitalist civilization. This critique finds itself articulated through the liberation project which concedes to Utopia a crucial role in the defense of humanity and nature. By analazing the thought Leonardo Boff, we are able to observe the critique that is carried out in Theology of Liberation. Even though, the theology of liberation in general and the intellectual contibutions of Leonardo Boff, constitute an important foundation what's referred to as the destructive dynamic of a the formation of a social hegemony. This research is based on 30 semi-direct interviews and field research in Brazil

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Foa, Torres Jorge. „About the capitalist revolution of the juridical. Lacanian left and critical theory of law“. Pontificia Universidad Católica del Perú, 2016. http://repositorio.pucp.edu.pe/index/handle/123456789/115931.

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This article proposes an approach to contemporary transformations of the legal, from the articulation between critical theory of law and the Lacanian left. On the one hand, it is stated that in contemporary times, under the dominance of the capitalist discourse, the legal has undergone a metamorphosis that can be characterized as the passage from bourgeois legal form to the right to jouissance. On the other hand, this paper claims that the law of populism can become, as residue of that discourse that it fails to reabsorb, a device capable of producing cuts on the capitalist circuit. In this context, the capitalist revolution refers to the radical change in policies and institutions and legal forms that lacks an emancipatory orientation and, on the contrary, promotes the consolidation and deepening of its repetition and reproduction. In this sense, identification with the subversive can become a mean by which the law of populism is capable of promoting the production of memories of terrorism that reinstate the social antagonism as a way of extracting a truth from the capitalist discourse for the return-invention of the political in its hegemonic form.
Este artículo propone un abordaje de las transformaciones contemporáneas de lo jurídico desde la articulación entre teoría crítica del derecho e izquierda lacaniana. Por un lado, se afirma que, en la época contemporánea bajo el predominio del discurso capitalista, lo jurídico ha sufrido una metamorfosis que podemos caracterizar como el paso de la forma jurídica burguesa al derecho al goce. Por otro lado, se sostiene que, en tal contexto, el derecho del populismo puede constituirse, en tanto residuo que aquel discurso falla en reabsorber, en un dispositivo susceptible de producir cortes al circuito capitalista. En este marco, la revolución capitalista refiere al cambio radical en instituciones y formas políticas y jurídicas que carece de una orientación emancipatoria y que, por el contrario, promueve la consolidación y profundización de su repetición y reproducción. En tal sentido, la identificación con lo subversivo puede constituirse en una vía por la cual el derecho del populismo sea capaz de promover la producción de memorias del terrorismo que reinstauren al antagonismo social como modo de sustraer una verdad al discurso capitalista para el retorno-invención de la política en su forma hegemónica.

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Dissertationen zum Thema „Capitalism critique“

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