Journal articles on the topic 'Capitalism'
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1
Viana, Nildo. "Capitalismo e destruição ambiental." Ateliê Geográfico 10, no. 3 (February 26, 2017): 179. http://dx.doi.org/10.5216/ag.v10i3.44854.
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ResumoO presente artigo aborda a relação entre capitalismo e destruição ambiental, numa perspectiva crítica. O objetivo foi demonstrar a relação específica entre ser humano e natureza instituída na sociedade capitalista e seus efeitos destrutivos, relação com as demais contradições do capitalismo e as possibilidades futuras. O modo de produção capitalista é o elemento fundamental para compreender o processo de destruição ambiental na sociedade moderna, especialmente em sua dinâmica marcada pela reprodução ampliada do capital. As ideologias que visam resolver o problema ambiental dentro do capitalismo são descartadas por causa dessa característica específica do capitalismo. A destruição ambiental é uma das contradições do capitalismo e pode se tornar a mais importante, promovendo o fim do capitalismo ou da humanidade. No entanto, o fim do capitalismo não ocorre sem ação humana e é essa que determina o que o substituirá. Isso coloca em evidência nossa responsabilidade na definição do futuro da humanidade.Palavras-chave: modo de produção capitalista, meio ambiente, destruição ambiental, tendências. AbstractThis article discusses the relationship between capitalism and environmental destruction, a critical perspective. The objective was to demonstrate the specific relationship between human beings and nature established in capitalist society and its destructive effects, compared with other contradictions of capitalism and the future possibilities. The capitalist mode of production is the key element to understand the process of environmental destruction in modern society, especially in its dynamic marked by the reproduction of capital. Ideologies aimed at solving the environmental problem within capitalism are discarded because of this specific characteristic of capitalism. Environmental destruction is one of the contradictions of capitalism and can become the most important, promoting the end of capitalism or of humanity. However, the end of capitalism is not without human action and it is this that determines what will replace it. This highlights our responsibility in shaping the future of humanity.Keywords: capitalist mode of production, environment, environmental destruction, trends. ResumenEn este artículo se analiza la relación entre el capitalismo y la destrucción ambiental, una perspectiva crítica. El objetivo era demostrar la relación específica entre los seres humanos y la naturaleza establecida en la sociedad capitalista y sus efectos destructivos, en comparación con otras contradicciones del capitalismo y las posibilidades futuras.El modo de producción capitalista es el elemento clave para entender el proceso de destrucción del medio ambiente en la sociedad moderna, sobre todo en su dinámica marcada por la reproducción del capital. Las ideologías orientadas a resolver el problema del medio ambiente dentro del capitalismo son descartados debido a esta característica específica del capitalismo. La destrucción del medio ambiente es una de las contradicciones del capitalismo y puede convertirse en el más importante, promover el fin del capitalismo o de la humanidad. Sin embargo, el fin del capitalismo no está libre de la acción humana y esto es lo que determina lo que va a reemplazarlo. Esto pone de relieve nuestra responsabilidad en la formación del futuro de la humanidad.Palabras-clave: modo de producción capitalista, medio ambiente, destrucción ambiental, tendencias.
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VALERO PACHECO, PERLA PATRICIA. "EL CARIBE Y EL NACIMIENTO DE LA ESCLAVITUD CAPITALISTA." Revista de la Academia 28 (December 1, 2019): 124–50. http://dx.doi.org/10.25074/0196318.0.1215.
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Este trabajo analiza la obra Capitalismo y esclavitud del marxista negro Eric Williams, donde se retan las explicaciones tradicionales sobre el desarrollo del capitalismo al valorar el papel de la esclavitud colonial y la trata negrera. A partir del trabajo de Williams se esboza una interpretación sobre la esclavitud colonial como una nueva forma de esclavitud netamente capitalista forjada en un Caribe global.
Palabras claves: Caribe, esclavitud, capitalismo, Eric Williams, marxismo negro.
THE CARIBBEAN AND THE BIRTH OF CAPITALIST SLAVERY. NOTES ON THE BLACK MARXISM OF ERIC WILLIAMS
This work analyzes the book Capitalism and slavery by the black Marxist Eric Williams, where challenge traditional explanations about the development of capitalism when assessing the role of colonial slavery and the slave trade. Williams’s work outline an interpretation of colonial slavery as a new form of clearly capitalist slavery forged in a global Caribbean.
Key Words: Caribbean, Slavery, Capitalism, Eric Williams, Black Marxism.
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Ramirez Kuri, Georgette, Thays K. S. Fidelis, and Ayelén Branca. "Cambios y tendencias del capitalismo dependiente latinoamericano en la fase neoimperialista." Reoriente: estudos sobre marxismo, dependência e sistemas-mundo 2, no. 2 (August 19, 2023): 166–91. http://dx.doi.org/10.54833/issn2764-104x.v2i2p167-191.
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RESUMO Com o objetivo de contribuir para a compreensão da realidade social latino-americana na atual fase neoimperialista, retomamos as contribuições de Ruy Mauro Marini sobre o capitalismo dependente e sobre as transformações históricas dos padrões de reprodução do capital. Considerando a relação dialética entre dependência e imperialismo, a co-determinação entre Estado e capital e a crise estrutural capitalista como características do imperialismo, articulamos as teses da Teoria Marxista da Dependência sobre os tipos de desenvolvimento capitalista dependente e as distintas modalidades do padrão neoliberal. Defendemos a necessidade de mudanças estruturais para a transição a uma fase de superação da dependência.Palavras-chaves: capitalismo dependente; crise capitalista; neoimperialismo; neoliberalismo; Estado. RESUMENCon el fin de contribuir a la comprensión de la realidad social latinoamericana en la actual fase neoimperialista, retomamos los aportes de Ruy Mauro Marini sobre el capitalismo dependiente y las transformaciones históricas de los patrones de reproducción del capital. Considerando la relación dialéctica entre dependencia e imperialismo; la codeterminación entre Estado y capital, y la crisis estructural capitalista como característica del neoimperialismo, articulamos los planteamientos de la Teoría Marxista de la Dependencia sobre los tipos de desarrollo capitalista dependiente y las modalidades diferenciadas del patrón neoliberal. Planteamos la necesidad de cambios estructurales para transitar a una fase de superación de la dependencia.Palabras claves: capitalismo dependiente; crisis capitalista; neoimperialismo; neoliberalismo; Estado.ABSTRACTWith the aim to contribute to the understanding of the Latin American social reality in the current neo-imperialist phase, we return to Ruy Mauro Marini's contributions to dependent capitalism and the historical transformations of capital reproduction patterns. Considering the dialectical relationship between dependency and imperialism; the co-determination between the State and capital, and the capitalist structural crisis as a characteristic of neo-imperialism, we articulate the approaches of the Marxist Dependency Theory on the types of dependent capitalist development and the differentiated modalities of the neoliberal pattern. We raise the need for structural changes to move to a phase of overcoming dependency.Keywords: dependent capitalism; crisis of capitalism; neoimperilism; neoliberalism; State.
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Kernohan, Andrew. "Capitalism and Self-Ownership." Social Philosophy and Policy 6, no. 1 (1988): 60–76. http://dx.doi.org/10.1017/s0265052500002685.
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From the standpoint of libertarian ideology, capitalism is a form of liberation. In contrast to the slave, whose productive powers are wholly owned by his master, and the serf, whose productive powers are partially owned by his lord, the worker under capitalism is presented as possessing the fullest possible self-ownership. That capitalism fosters self-ownership is a false and stultifying myth. Exposing its errors from within capitalism's own conceptual framework requires a careful analysis of the concept of a person's “ownership” bodh of his or her productive powers and of the means of exercising these productive powers. This analysis will show that, in certain plausible circumstances, the capitalist economic system can make full self-ownership impossible. Since capitalism's supposed nurturing of self-ownership provides one of the major justifications for its moral legitimacy, capitalist ideology has a serious internal inconsistency.
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Carmo, Roney Gusmao, and Ana Elizabeth Santos Alves. "Capitalismo flexível: representações sob uma pretensa “sofisticação” / Flexible capitalism: representations under the “sofisticated” appearance." Caderno de Geografia 24, no. 42 (July 18, 2014): 1–19. http://dx.doi.org/10.5752/p.2318-2962.2014v24n42p1.
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As transformações verificadas no sistema capitalista no final do século XX impactaram distintas organizações do mercado ao redor do mundo, impondo novas perspectivas econômicas, políticas e, sobretudo, sociais/comportamentais. O comércio se tornou apenas um dos espaços remontados pelo nexo da flexibilidade, motivando diferentes opiniões sobre o processo de mudanças. O presente texto se ocupa em compreender a forma como os sujeitos representam em seus discursos o “novo” capitalismo flexível, aqui entendido como um fenômeno histórico e global.Palavras-chave: capitalismo flexível, representações comuns, comércio. AbstractThe changes observed in the capitalist system in the late twentieth century impacted different market organizations around the world, imposing new economic, political and especially social / behavioral. The trade became one of the spaces reassembled at the nexus of flexibility, motivating different views on the process of change. This text aims to understand how the subjects in their speeches represent the "new" flexible capitalism, understood here as a historical and global phenomenon. Keywords: flexible capitalism, common representations, trade.
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McNally, Christopher A. "Sino-Capitalism: China's Reemergence and the International Political Economy." World Politics 64, no. 4 (October 2012): 741–76. http://dx.doi.org/10.1017/s0043887112000202.
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There is little doubt that China's international reemergence represents one of the most significant events in modern history. As China's political economy gains in importance, its interactions with other major political economies will shape global values, institutions, and policies, thereby restructuring the international political economy. Drawing on theories and concepts in comparative capitalism, the author envisages China's reemergence as generating Sino-capitalism—a capitalist system that is already global in reach but one that differs from Anglo-American capitalism in important respects. Sino-capitalism relies more on informal business networks than legal codes and transparent rules. It also assigns the Chinese state a leading role in fostering and guiding capitalist accumulation. Sino-capitalism, ultimately, espouses less trust in free markets and more trust in unitary state rule and social norms of reciprocity, stability, and hierarchy.After conceptualizing Sino-capitalism's domestic political economy, the author uses the case of China's efforts to internationalize its currency, the yuan or renminbi, to systematically illustrate the multifarious manner in which the domestic logic of Sino-capitalism is expressed at the global level. Rather than presenting a deterministic argument concerning the future international role of China, he argues that China's stance and strategy in the international political economy hew quite closely to Sino-capitalism's hybrid compensatory institutional arrangements on the domestic level: state guidance; flexible and entrepreneurial networks; and global integration. Sino-capitalism therefore represents an emerging system of global capitalism centered on China that is producing a dynamic mix of mutual dependence, symbiosis, competition, and friction with the still dominant Anglo-American model of capitalism.
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Streeck, Wolfgang. "How to Study Contemporary Capitalism?" European Journal of Sociology 53, no. 1 (April 2012): 1–28. http://dx.doi.org/10.1017/s000397561200001x.
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AbstractThe paper argues that contemporary capitalism must be studied as a society rather than an economy, and contemporary society as capitalist society. Capitalism is defined as a specific institutionalization of economic action in the form of a specifically dynamic system of social action, with a tendency to expand into, impose itself on and consume its non-economic and non-capitalist social and institutional context, unless contained by political resistance and regulation. The paper illustrates its perspective by four brief sketches, depicting contemporary capitalism as a historically dynamic social order, a culture, a polity, and a way of life. All four examples, it is claimed, demonstrate the superiority of a longitudinal-historical approach over static cross-sectional comparisons, and of focusing on the commonalities of national versions of capitalisms rather than their “varieties”.
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Bienenstein, Glauco. "Shopping Center: O Fenômeno e sua Essência Capitalista." GEOgraphia 3, no. 6 (September 21, 2009): 53. http://dx.doi.org/10.22409/geographia2001.36.a13411.
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Resumo Este trabalho trata do shopping center na perspectiva da teoria social de Marx. Pretende-se aqui desvelar o fenômeno e a essência capitalista deste importante objeto (arquitetônico — urbano) inscrito no conjunto de elementos e processos relacionados às alterações da dimensão espaço-tempo na reorganização contemporânea do capital que tem, sobremaneira, transformado as cidades. Palavras Chave: Capitalismo; shopping center; Urbano.Abstract This paper deals with shopping center from Marx’s social theory perspective. The main task here is to reveal the phenomena and the capitalist essence of such urban — architectonic object as an important element linked to the contemporary re-organization of capitalist development that, in turn, has dramatically affected urban process. Key Words: Capitalism; shopping center; Urban.
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Bienenstein, Glauco. "Shopping Center: O Fenômeno e sua Essência Capitalista." GEOgraphia 3, no. 6 (September 21, 2009): 53. http://dx.doi.org/10.22409/geographia2001.v3i6.a13411.
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Resumo Este trabalho trata do shopping center na perspectiva da teoria social de Marx. Pretende-se aqui desvelar o fenômeno e a essência capitalista deste importante objeto (arquitetônico — urbano) inscrito no conjunto de elementos e processos relacionados às alterações da dimensão espaço-tempo na reorganização contemporânea do capital que tem, sobremaneira, transformado as cidades. Palavras Chave: Capitalismo; shopping center; Urbano.Abstract This paper deals with shopping center from Marx’s social theory perspective. The main task here is to reveal the phenomena and the capitalist essence of such urban — architectonic object as an important element linked to the contemporary re-organization of capitalist development that, in turn, has dramatically affected urban process. Key Words: Capitalism; shopping center; Urban.
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Collard, Rosemary-Claire, and Jessica Dempsey. "Two icebergs: Difference in feminist political economy." Environment and Planning A: Economy and Space 52, no. 1 (October 9, 2019): 237–47. http://dx.doi.org/10.1177/0308518x19877887.
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In economic geography and beyond, a call for attention to difference or multiplicity – of logics, subjects, geographies – within capitalist and economic relations is often interpreted as a critique in the vein of JK Gibson-Graham: a call to explore capitalism’s alternatives, weaknesses – ‘cracks and fissures’. But there are feminist political economists for whom the multiplicity within and outside capitalism is a source of capitalism’s power; capitalism functions, accumulates and reproduces itself through heterogeneity. In this commentary, we focus on a particular underused theorist who exemplifies such an approach: Maria Mies. We put Mies in conversation with the much better-known Gibson-Graham via each of their depictions of economic relations as an iceberg. We consider each iceberg (and the understanding of capitalism they represent) in relation to capitalist natures scholarship in particular, drawing on our research on the production of emaciated caribou natures in Canada as a mini ‘field test’ for where the icebergs direct our analytical attention. We present these icebergs as a small step towards opening up a broader terrain of feminist theorisations of capitalism and difference than is sometimes recognised in economic geography and political ecology.
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Gasda, Élio Estanislau. "ESSA ECONOMIA MATA (EG, 53): CRÍTICA TEOLÓGICA DO CAPITALISMO INVIÁVEL." Perspectiva Teológica 49, no. 3 (December 29, 2017): 573. http://dx.doi.org/10.20911/21768757v49n3p573/2017.
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RESUMO: O texto analisa a dimensão socioeconômica e política da modernidade. A modernidade tem no sistema capitalista seu principal motor. Nenhuma interpretação da modernidade pode desconsiderar o capitalismo. Sua inviabilidade será demonstrada através de uma abordagem crítica de seus elementos essenciais: acumulação ilimitada de capital/riqueza, exploração do trabalho humano e devastação da natureza, como também sua fundamentação teórica (liberalismo) e o papel do Estado. Essa aproximação servirá de base para uma leitura teológica da inviabilidade do capitalismo.ABSTRACT: The text analyses the socioeconomic and political dimension of modernity. Modernity has its driving force in the capitalist system. No interpretation of modernity can disregard capitalism. Its infeasibility will be shown through a critical study of its essential elements: unlimited accumulation of capital/wealth, exploitation of human labor and the devastation of nature; as well as its theoretical framework (liberalism) and the role of the State. This approach will serve as the base for a theological reading of the infeasibility of capitalism.
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Atleo, Clifford Gordon. "Aboriginal Capitalism: Is Resistance Futile or Fertile?" Journal of Aboriginal Economic Development 9, no. 2 (January 1, 2015): 41–51. http://dx.doi.org/10.29173/jaed356.
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Capitalism is everywhere. Many Indigenous leaders and scholars argue that it is unavoidable and must be engaged, despite capitalism's sordid history as a means of assailing Indigenous lands and waters. I ask: Can capitalism be adapted to Indigenous values and principles? Can Indigeneity survive the encounter with capitalism? In this article, I look at the writings of three Indigenous academics - Robert Miller, Duane Champagne, and David Newhouse - and examine their positions on Aboriginal capitalism. Each author offers their perspective on the key problems facing Indigenous communities and individuals as well as the realities of tribal poverty and ubiquitous capitalist markets. How each author understands the key problems in "Indian Country" greatly determines their positions on potential solutions. I argue that capitalism cannot be Aboriginalized or Indigenized without radical, possibly transformative changes to core capitalist tenets. Similarly, I do not believe that Indigenous people and communities can actively engage with capitalist markets without radically changing their core values and principles. I acknowledge that change is a fact of life and society, but I do not believe that capitalism, as pervasive as it is, has to be the inevitable outcome of Indigenous desires for political, cultural, and economic autonomy. There are alternatives, and maybe some not yet imagined, but true alternatives that do not exploit our relatives and maintain balance and harmony in our homelands are worth our best efforts.
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Gallas, Alexander. "The silent treatment of class domination: ‘Critical’ comparative capitalisms scholarship and the British state." Capital & Class 38, no. 1 (February 2014): 225–37. http://dx.doi.org/10.1177/0309816813514817.
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This article is a meta-critique, from an Althusserian and Poulantzasian perspective, of critical accounts of the British state. It is based on a ‘symptomatic reading’ of key texts written by Andrew Gamble, Colin Hay and Chris Howell, which demonstrates that they misconstrue the dynamics of capitalism and the effects of state interventions and class conflict. Against this backdrop, the article outlines an approach to state analysis based on the concept of ‘capitalist class domination’, which avoids the tendency of both critical political science and comparative capitalisms scholarship to substitute the study of specific aspects of capitalism for the analysis of capitalism as a structured whole.
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Likavčan, Lukáš, and Manuel Scholz-Wäckerle. "The Stack as an Integrative Model of Global Capitalism." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 20, no. 2 (July 30, 2022): 147–62. http://dx.doi.org/10.31269/triplec.v20i2.1343.
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This paper investigates recent transformations in global capitalism’s political economy, concerned with the evolution of globally integrated production and exchange apparatuses, such as platforms, enabled through technological advances in computational infrastructures. These infrastructures are explicable in terms of the model of the Stack, understood as an accidental mega-structure of the contemporary platform economy that is integrating previously detached circulation and accumulation structures. The Stack is introduced as an integrative model of a multi-layered political economic system that allows to understand and explain recent developments in global capitalism. Focus is thereby given to intensified real abstraction of labour induced by the capitalist appropriation of planetary-scale computation. Building on the model of the Stack, we set in relation different perspectives on recent capitalist development in terms of planetary-scale computation: transnational informational capitalism, cognitive capitalism, intellectual monopoly capitalism and techno-feudalism. Thereby we highlight aspects of value creation as well as rent-seeking through the model of the Stack.
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Osorio, Jaime. "SOBRE SUPEREXPLORAÇÃO E CAPITALISMO DEPENDENTE." Caderno CRH 31, no. 84 (March 28, 2019): 483. http://dx.doi.org/10.9771/ccrh.v31i84.26139.
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<p>Este artigo é uma crítica às teses que sustentam que Marx não teria deixado dúvidas de que a força de trabalho de nosso tempo é paga por seu valor, o que exigiria abandonar a categoria de superexploração. Aqui, procuramos mostrar que a violação do valor da força de trabalho é um problema inscrito na teoria marxista e presente em O Capital. Por outro lado, argumentamos sobre a relevância da noção de capitalismo dependente e seu significado para entender as particularidades desse capitalismo, que o separa das trajetórias e objetivos do capitalismo desenvolvido.</p><p><span>ABOUT SUPER- EXPLOITATION AND DEPENDENT CAPITALISM</span></p><div class="trans-abstract"><p>This article is a critique of the theories that sustain that Marx affirms that the labor force is paid for its value. Here we try to show that a violation of the value of the labor force is a problem inscribed in Marxist theory and present in <em>O Capital</em>. On the other hand, it argues about the importance of the notion of dependent capitalism and its meaning to understand its particularities that separate it from the traits and objectives of capitalism developed.</p><p><strong>Key words: </strong>Superexplotation; Dependent capitalism; Capitalism patterns</p></div><div class="trans-abstract"><p class="sec"><span>SUR SUPEREXPLOTATION ET CAPITALISME DÉPENDANT</span></p><p>Cet article est une critique des théories qui soutiennent que Marx affirme que la force de travail est payée pour sa valeur. Nous essayons ici de montrer qu’uneviolation de la valeur de la force de travail est unproblèm einscrit dans la théorie marxiste et présent dans <em>O Capital</em>. D’autre part, il argumente sur l’importance de la notion de capitalisme dépendant et sa signification pour comprendre ses particularités qui le séparent des traits et des objectifs du capitalisme développé.</p><p><strong>Key words: </strong>Superexplotation; Capitalisme dépendant; Modèles de capitalisme</p></div>
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Sperber, Nathan. "The many lives of state capitalism: From classical Marxism to free-market advocacy." History of the Human Sciences 32, no. 3 (July 2019): 100–124. http://dx.doi.org/10.1177/0952695118815553.
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State capitalism has recently come to the fore as a transversal research object in the social sciences. Renewed interest in the notion is evident across several disciplines, in scholarship addressing government interventionism in economic life in major developing countries. This emergent field of study on state capitalism, however, consistently bypasses the remarkable conceptual trajectory of the notion from the end of the 19th century to the present. This article proposes an intellectual-historical survey of state capitalism’s many lives across different ensembles of writing: early Marxist pronouncements on state capitalism at the time of the Second International; theories of state capitalism evolved in the first half of the 20th century in response to the European experience of war and fascism; dissident portrayals of the Soviet Union as state-capitalist; post-Second World War theories of state-monopoly capitalism in the Western Bloc; examinations of state capitalism as a development strategy in ‘Third World’ nations in the 1970s and 1980s; and finally, today’s scholarship on new patterns of state capitalism in emerging economies. Having contextualized each of these strands of writing, the article goes on to interrogate definitional and conceptual boundaries of state capitalism. It then maps out essential institutional features of state-capitalist configurations as construed in the literature. In sharp contrast to 20th-century theories of state capitalism, present-day scholarship on the topic tends to retreat from the integrated critique of political economy, shifting its problematics of state-market relations to meso- and micro-levels of analysis.
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Huda, Choirul. "EKONOMI ISLAM DAN KAPITALISME (Merunut Benih Kapitalisme dalam Ekonomi Islam)." Economica: Jurnal Ekonomi Islam 7, no. 1 (November 2, 2016): 27. http://dx.doi.org/10.21580/economica.2016.7.1.1031.
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A discussion of the modern economic system, usually refers to two major systems, namely capitalism based on the capital markets (capital) and guided socialism which tried to solve problems of production, consumption and distribution through the chain of command. In addition to these two major systems, also known as the Islamic economic system, which refers to the economic practice of the Prophet Muhammad, peace be upon him. Islamic economic system is an alternative to the fundamental problems of the two major systems that already exist. However, when referring to the conditions of the birth of Islam in the midst of Arab society steeped in culture trade, alleged the influence of the capitalist culture of the economic system of Islam, so Islam is perceived closer to capitalism than socialism. Through the study of literary conclusion that Islam and capitalists are the two things affect each other. Sociologically, Islam is present in a capitalist society that both have an attachment. Capitalism, especially trade capitalism existed before Islam came. Before the birth of Islam, Mecca has become the center of international trade and finance. The Prophet Muhammad himself was a merchant before it became a prophet. Thus, capitalism is an ideology or a system that comes from the outside and into the schools of economic thought incoming and economic influence of Islam, although Islam also influence and correct the economic life or Capitalism applicable. Therefore Islam and capitalism are two forces that interact and influence.<p class="MsoNormal" style="margin-bottom: 5.0pt; text-align: justify;"><em><span style="font-size: 13.0pt; font-family: 'Garamond',serif; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: major-bidi;">A discussion of the modern economic system, usually refers to two major systems, namely capitalism based on the capital markets (capital) and guided socialism which tried to solve problems of production, consumption and distribution through the chain of command. In addition to these two major systems, also known as the Islamic economic system, which refers to the economic practice of the Prophet Muhammad, peace be upon him. Islamic economic system is an alternative to the fundamental problems of the two major systems that already exist. However, when referring to the conditions of the birth of Islam in the midst of Arab society steeped in culture trade, alleged the influence of the capitalist culture of the economic system of Islam, so Islam is perceived closer to capitalism than socialism. Through the study of literary conclusion that Islam and capitalists are the two things affect each other. Sociologically, Islam is present in a capitalist society that both have an attachment. Capitalism, especially trade capitalism existed before Islam came. Before the birth of Islam, Mecca has become the center of international trade and finance. The Prophet Muhammad himself was a merchant before it became a prophet. Thus, capitalism is an ideology or a system that comes from the outside and into the schools of economic thought incoming and economic influence of Islam, although Islam also influence and correct the economic life or Capitalism applicable. Therefore Islam and capitalism are two forces that interact and influence.</span></em></p>
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Haque, Ziaul. "Krishna Bharadwaj and Sudipta Kaviraj (eels) Perspectives on Capitalism - Marx, Keynes, Schumpeter and Weber. New Delhi. Sage Publications. 1989. pp.265 + Index. Price: Rs 190.00 (Hardbound) and Rs 90.00 (paperbound)." Pakistan Development Review 29, no. 2 (June 1, 1990): 175–83. http://dx.doi.org/10.30541/v29i2pp.175-183.
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As a socio-economic world system, capitalism has undergone various historical changes from its early competitive market phase to late monopo~y capitalism. In its early phase, it largely constituted a process of transition gradually emerging from the feudal mode of production, which laid heavy restrictions on the new class of rising industrialists, businessmen, and merchants. Classical economists were the ideological champions of these progressive social classes; progressive as compared to the erstwhile feudal and monarchical classes. Karl Marx's critique of capitalism was an explanation of how capitalism as a growing socio-economic organism evolved from the pre-capitalist feudal order and was leading towards higher socio-economic formations. In this analysis of the capitalist economic system, Marx laid bare its internal contradictions and its crisis-ridden anarchic production, which in his view would inevitably yield place to socialism. His thesis was confirmed by the social revolutions which occurred after his death in 1883. He was witness to a period of capitalism which produced misery and pauperization of the working classes on a large scale, and wealth and prosperity for a tiny but powerful class of capitalists of various categories.
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Velayutham, Sivakumar, and Ajantha Velayutham. "Emergence of the Transnational Capitalist Class in Sports: Manchester United Football Club (mufc) and the English Premier League (epl)." Perspectives on Global Development and Technology 15, no. 5 (October 10, 2016): 520–42. http://dx.doi.org/10.1163/15691497-12341405.
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Transnational capitalism has been described as the emerging new stage of capitalism characterized by sharp increases in foreign direct investment, the rise of a global financial system, and increased interlocking of positions within the global corporate structure in many countries and industries. These have been identified as some empirical indicators of the transnational integration of capitalists. This thesis has however rarely been applied to sports probably because it could be considered the antithesis of transnational capitalism. First, sports more than any other form of social activity is associated with nationalism, and second, sport has traditionally been associated with amateurism.The transformation of Manchester United Football Club (mufc) from a local club to a transnational corporation within the English Premier League (epl) is used as an example of the colonization of sport by the transnational capitalist class (tcc). The study highlights a number of emerging characteristics of transnational capitalism. First, the study points to the emergence of transnational capitalist class (tcc) centers with London and England as one of them. Second, the study also highlights the role of modern technologies of communication and media, and branding in the emergence transnational capitalism.
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Wright, Erik Olin. "The Continuing Relevance of the Marxist Tradition for Transcending Capitalism." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 16, no. 2 (May 4, 2018): 490–500. http://dx.doi.org/10.31269/triplec.v16i2.968.
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No idea is more closely associated with Marx than the claim that the intrinsic, contradictory dynamics of capitalism ultimately lead to its self-destruction while simultaneously creating conditions favourable for a revolutionary rupture needed to create an emancipatory alternative in which the control by the capitalist class of investments and production is displaced by radical economic democracy. Marx’s formulation of a theory of transcending capitalism is unsatisfactory for two main reasons: 1) the dynamics of capitalism may generate great harms, but they do not inherently make capitalism unsustainable nor do they generate the structural foundations of a collective actor with a capacity to overthrow capitalism; 2) the vision of a system-level rupture with capitalism is not a plausible strategy replacing capitalism by a democratic-egalitarian economic system. Nevertheless, there are four central propositions anchored in the Marxist tradition that remain essential for understanding the possibility of transcending capitalism: 1. Capitalism obstructs the realization of conditions for human flourishing. 2. Another world is possible. 3. Capitalism’s dynamics are intrinsically contradictory. 4. Emancipatory transformation requires popular mobilization and struggle. These four propositions can underwrite a strategic vision of eroding the dominance of capitalism by building democratic-egalitarian economic relations within the contradictory spaces of capitalism.
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Bueso, José Manuel. "Teotwawki and Other Neoliberal Gods: A Reflection on End-of-the-World Politics." Arte y Políticas de Identidad 20 (July 13, 2019): 49–80. http://dx.doi.org/10.6018/reapi.389481.
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¿Por qué resulta más fácil imaginar el Fin del Mundo que el Fin del Capitalismo? Para responder a esa pregunta, dentro del marco de la (aún) hipotética disciplina de la Apocaliptología, que se dedicaría a estudiar los múltiples vínculos entre Capitalismo y Fin del Mundo, este artículo desarrolla un análisis histórico-crítico de lo que los Sobrevivencialistas norteamericanos denominan Teotwawki, como forma de meta-relato que proporciona un marco semántico a una gama de discursos políticos que abarca desde el propio Sobrevivencialismo, hasta el anarquismo insurreccional del Comité Invisible, pasando por el anarco- primitivismo del movimiento de la Ecología Profunda o ciertas visiones del Antropoceno. Desde el final de la década de 1970, en un contexto donde el Realismo Capitalista vigila las fronteras de los imaginarios colectivos, impidiendo que florezca cualquier alternativa al orden neoliberal, las estructuras narrativas centradas en el Fin-del-Mundo han venido desplazando a las que giraban en torno al Fin-del-Capitalismo, desconectando el deseo de transformación social radical de la idea de revolución, y reconduciéndolo hacia la retórica de la catástrofe y el colapso civilizatorio. Why is it easier to imagine the End of the World than the End of Capitalism? As a contribution to the (as yet) hypothetical discipline of Apocalyptology, which would be devoted to studying Capitalism’s multiple connections with the End of the World, this essay seeks to answer that question through a historical and critical analysis of what American Survivalists call Teotwawki as a meta- narrative framing for a variety of political discourses, ranging from Survivalism itself to the insurrectionary anarchism of the Invisible Committee, or the anarcho-primitivism of the Deep Ecology Movement and some accounts of the Anthropocene. Ever since the end of the 1970s, in a context where Capitalist Realism polices the boundaries of collective imaginaries, pre-empting any alternative to the Neoliberal order, end-of-the-world plots and tropes have been displacing end-of-capitalism narratives by redirecting the desire for radical social change towards the imagery of catastrophe and collapse and away from visions of revolution.
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Martínez Matías, Paloma. "El tiempo que se ha vuelto libre. Maquinismo y cambio tecnológico." Sociología Histórica 12, no. 1 (July 28, 2023): 163–96. http://dx.doi.org/10.6018/sh.536041.
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This paper explores the contradiction pointed out by Marx between the progress of productive technology, which entails a potential decrease in working time, and its use under conditions of capitalist production, in relation to Ernest Mandel’s work Late Capitalism. To this end, the analyses carried out by Marx in Capital on machinery and large-scale industry, which Mandel takes as the basis of his work, are addressed first. Next, Mandel’s interpretation of the history of capitalism, the place he assigns in it to technological change and his characterization of the so-called late capitalism, in which he detects a constant pressure for technological innovation that stresses the internal contradictions of this productive regime, are presented. Finally, we reflect on the limitations of Mandel’s perspective in the face of the economic crisis that began at the end of the 1960s and its neoliberal overcoming. Este trabajo profundiza sobre la contradicción señalada por Marx entre el progreso de la tecnología productiva, que alberga una potencial disminución del tiempo de trabajo, y su utilización bajo condiciones de producción capitalista a partir de la obra de Ernest Mandel El capitalismo tardío. Para ello, se abordan en primer término los análisis realizados por Marx en El capital sobre la maquinaria y la gran industria, que Mandel toma como fundamento de su trabajo. A continuación, se exponen la interpretación de Mandel de la historia del capitalismo, el lugar que asigna en ella al cambio tecnológico y su caracterización del llamado capitalismo tardío, marcado por una constante presión a la innovación tecnológica que exacerba las contradicciones internas de este régimen productivo. Finalmente, se reflexiona sobre las limitaciones de la perspectiva de Mandel ante la crisis económica que comienza al término de la década de los sesenta y su superación neoliberal.
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Ruddin, Isra, and Udi Rusadi. "Kapitalisme Dalam Perspektif Ekonomi Politik dan Ekonomi Islam." Da'watuna: Journal of Communication and Islamic Broadcasting 2, no. 4 (November 27, 2022): 280–88. http://dx.doi.org/10.47467/dawatuna.v2i4.2445.
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A discussion of the modern economic system, usually refers to two major systems, namely capitalism based on the capital markets (capital) and guided socialism which tried to solve problems of production, consumption and distribution through the chain of command. In addition to these two major systems, also known as the Islamic economic system, which refers to the economic practice of the Prophet Muhammad, peace be upon him. Islamic economic system is an alternative to the fundamental problems of the two major systems that already exist. However, when referring to the conditions of the birth of Islam in the midst of Arab society steeped in culture trade, alleged the influence of the capitalist culture of the economic system of Islam, so Islam is perceived closer to capitalism than socialism. Through the study of literary conclusion that Islam and capitalists are the two things affect each other. Sociologically, Islam is present in a capitalist society that both have an attachment. Capitalism, especially trade capitalism existed before Islam came. Before the birth of Islam, Mecca has become the center of international trade and finance. The Prophet Muhammad himself was a merchant before it became a prophet. Thus, capitalism is an ideology or a system that comes from the outside and into the schools of economic thought incoming and economic influence of Islam, although Islam also influence and correct the economic life or Capitalism applicable. Therefore Islam and capitalism are two forces that interact and influence.
Keywords: Capitalism, Political Economy, Islamic Economics.
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Ruddin, Isra, and Udi Rusadi. "Kapitalisme Dalam Perspektif Ekonomi Politik dan Ekonomi Islam." Da'watuna: Journal of Communication and Islamic Broadcasting 3, no. 1 (November 27, 2022): 280–88. http://dx.doi.org/10.47467/dawatuna.v3i2.2445.
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A discussion of the modern economic system, usually refers to two major systems, namely capitalism based on the capital markets (capital) and guided socialism which tried to solve problems of production, consumption and distribution through the chain of command. In addition to these two major systems, also known as the Islamic economic system, which refers to the economic practice of the Prophet Muhammad, peace be upon him. Islamic economic system is an alternative to the fundamental problems of the two major systems that already exist. However, when referring to the conditions of the birth of Islam in the midst of Arab society steeped in culture trade, alleged the influence of the capitalist culture of the economic system of Islam, so Islam is perceived closer to capitalism than socialism. Through the study of literary conclusion that Islam and capitalists are the two things affect each other. Sociologically, Islam is present in a capitalist society that both have an attachment. Capitalism, especially trade capitalism existed before Islam came. Before the birth of Islam, Mecca has become the center of international trade and finance. The Prophet Muhammad himself was a merchant before it became a prophet. Thus, capitalism is an ideology or a system that comes from the outside and into the schools of economic thought incoming and economic influence of Islam, although Islam also influence and correct the economic life or Capitalism applicable. Therefore Islam and capitalism are two forces that interact and influence.
Keywords: Capitalism, Political Economy, Islamic Economics.
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Rodríguez Miglio, Martín. "Understanding Outsourcing and Subcontracting: An Approach from the Theory of Surplus Value." Latin American Perspectives 45, no. 6 (August 12, 2018): 114–26. http://dx.doi.org/10.1177/0094582x18791966.
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A critical analysis of outsourcing studies dating from the mid-1980s to the present lays the groundwork for a new understanding of its rationale. Relying on the idea of production in contemporary capitalism as involving both labor and valorization processes, this approach explains outsourcing as arising from the requirements of capitalist accumulation. Un análisis crítico de los estudios de tercerización que datan de mediados de la década de 1980 hasta el presente sienta las bases para una nueva comprensión de su lógica. Basado en la idea de que la producción en el capitalismo contemporáneo involucra procesos tanto de trabajo como de valorización, este enfoque explica que la subcontratación surge de los requerimientos de la acumulación capitalista.
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Schmiechen, James A. "Free Market Capitalism: Fundamentally Philistine?" Albion 23, no. 2 (1991): 269–74. http://dx.doi.org/10.2307/4050606.
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The Scottish capitalist Samuel Laing, who found great comfort in the belief that in Britain “there is no feeling for the fine arts, no foundation for them, no esteem for them” (Porter, p. 265), raises some important questions with regard the relationship between capitalism and the arts, particularly for Victorian Britain between 1840 and 1880, and, as well, in a more general sense for society today. Is free market capitalism antithetical to culture? Was Britain, in her golden age of capitalism a cultural desert? Was Victorian culture essentially a culture of “rank escapism?” (Porter, p. 254) Did the industrial capitalists regard art and learning as harmful, time wasting, and detrimental to civic virtue? Bernard Porter, in reflecting on Laing's work, suggests yes to all of these questions, and further suggests that Laing just may be the guide to lead us to some important revelations about the historic relationship between capitalism and the arts.
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Li, Ning. "Why Does China Implement the "Dual Reduction Policy" to Restrict Educational Industry? An Explanation Based on Marxist Political Economy." Lecture Notes in Education Psychology and Public Media 51, no. 1 (April 30, 2024): 88–95. http://dx.doi.org/10.54254/2753-7048/51/20240952.
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Karl Marx and Friedrich Engels proposed in "The Communist Manifesto" the viewpoint of the inevitable demise of capitalism, Marxist political economy serves as an explanation and justification of this viewpoint. Marxist political economy forms a complete logical system, which elucidates the developmental path of capitalist collapse through three stages: surplus value, free competition, and monopoly capitalism. The theory of surplus value explains the intrinsic essence of capitalist society, wherein capitalists profit by exploiting labor, while free market competition and monopoly capitalism are external manifestations of the operational laws of capitalist society. In recent years, the disorderly expansion of educational capital in China has shown clear monopolistic tendencies. At this juncture, China promptly implemented the "dual reduction policy" to restrict the expansion of educational capital, which is a practical application of Marxist political economy. From the perspective of Marxist political economy theory, China's restrictions on educational capital serve three purposes: firstly, to prevent capital from excessively depriving laborers of surplus value; secondly, to avoid cyclical economic crises brought about by unregulated capital competition; thirdly, to prevent monopolies and thereby avert both economic crises and the social crises brought about by monopolies.
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Robinson, William I. "The next economic crisis: digital capitalism and global police state." Race & Class 60, no. 1 (May 4, 2018): 77–92. http://dx.doi.org/10.1177/0306396818769016.
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Transnational capitalists and global elites are confident that the world economy has recovered from the 2008 financial collapse, but there is good reason to believe that another crisis of major proportions looms on the horizon. Digitalisation and fourth industrial revolution technologies are driving a new round of global capitalist restructuring, yet they are also aggravating the underlying structural conditions that generate crisis; in particular, overaccumulation. Transnational investors have been pouring billions of dollars into the rapid digitalisation of global capitalism as the latest outlet for its surplus accumulated capital and hedging their bets on new investment opportunities in global police state. The concept of global police state allows us to identify how the economic dimensions of global capitalist transformation intersect in new ways with political, ideological and military dimensions of this transformation. There is a convergence around global capitalism’s political need for social control and repression and its economic need to perpetuate accumulation in the face of stagnation. When the next crisis hits, the Left and resistance forces from below must be in a position to seize the initiative and to push back at global police state.
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Sastrodiharjo, Istianingsih, and Robertus Suraji. "Building a Post Capitalist Economy and Religious Capitalism." INQUISITIVE : International Journal of Economic 1, no. 2 (June 28, 2021): 116–29. http://dx.doi.org/10.35814/inquisitive.v1i2.2323.
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This study aims to explore what the post-capitalist economic system and religious capitalism look like. This research also intends to prove whether the post-capitalist economic system and religious capitalism can be applied at this time. Currently, the economic system adopted by most countries in the world is a capitalist economic system. The economic system build by Adam Smith was originally based on religious values. In its journey, it turns out that this system has actually caused many problems, such as inequality of rich and poor, injustice, and even environmental destruction by companies. Facing this reality, some economists have proposed a more humanist and religious system to replace the capitalist economic system. They call this system the post-capitalist economic system and religious capitalism. They consider that capitalism is no longer adequate, especially in the face of a technology that is rapidly developing. Through research using this descriptive method, we look for how to build a post-capitalist economic system and religious capitalism. It is concluded that post-capitalist societies can arise as a result of spontaneous evolution when capitalism is no longer relevant. Post-capitalist societies need new norms and rules in order to run more humanist and religious. The new norms and rules are derived from the universal teachings of religion. Therefore, this economic system is called Religious Capitalism.
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Vries, Joh de. "M. Aymard, Dutch Capitalism and World Capitalism. Capitalisme hollandais et capitalisme mondial." BMGN - Low Countries Historical Review 100, no. 4 (January 1, 1985): 725. http://dx.doi.org/10.18352/bmgn-lchr.2667.
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Mihailovskiy, V. S. "REVISION OF NEO-MARXISM: THE CONCEPT OF CAPITALIST STABILITY AS EXEMPLIFIED BY THE "OCCUPY WALL STREET" MOVEMENT." Вестник Пермского университета. Политология 15, no. 3 (2021): 15–23. http://dx.doi.org/10.17072/2218-1067-2021-3-15-23.
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The article substantiates the author's concept of "nonlinear politics of capitalism" as a political-procedural disclosure of the neo-Marxist concept of "unstable stability of global capitalism". The method of justification is the verification of the concept of "nonlinear politics of capitalism" by the empirical material of the anti-globalist protest movement "Occupy Wall Street". The essence of the concept of the "nonlinear politics of capitalism" is that the modern political order of Western states not only opposes alternative ideologies and political practices, but also uses them as a way of its own legitimization and stabilization. The study reveals that in the modern Western capitalist order there is a mystification of capitalism in the multidimensional spectrum of social conflict, where the class contradiction appears as an archaism. There is a reinforcement of anti-capitalist resistance within a model in which all anti-capitalist slogans and demands fit into the ideology of "improving the conditions of exploitation", and anti-capitalist practices legitimize capitalism as an "inclu-sive" political regime. There is a nonlinear political reaction when capitalism shows the greatest strength in those situations that threaten its reproduction the least and vice versa. Such political tactics "channel" anti-capitalist protest, making it manageable and functional for the stable reproduction of capitalism.
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Delanty, Gerard. "The future of capitalism: Trends, scenarios and prospects for the future." Journal of Classical Sociology 19, no. 1 (January 30, 2019): 10–26. http://dx.doi.org/10.1177/1468795x18810569.
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The article provides a framework for thinking about how the question of the future of capitalism might be addressed. One of the problems resides in the very definition of capitalism and of what its defining features consist of and whether we should be talking about ‘capitalist society’ or the ‘capitalist economy’ or some kind of post-capitalist condition. Following Polanyi, Castoriadis and Habermas, it is argued that capitalism and democracy together constitute the defining dynamics of modernity and that the resulting tensions will provide momentum for the main circuits of potential change. Five scenarios for looking at the future are discussed. These will form the main substance of the article: varieties of capitalism, systemic crises of capitalism, catastrophic collapse, low growth capitalism and post-capitalism. In conclusion, it is argued that there are various possibilities that can be understood in terms of transitions, breakdown or transformation, but a likely future trend will be less the end of capitalism than the harnessing of ‘super-capitalism’ and that there are limits to the accumulation of capital.
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Lash, Scott. "Capitalism and Metaphysics." Theory, Culture & Society 24, no. 5 (September 2007): 1–26. http://dx.doi.org/10.1177/0263276407081281.
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Contemporary capitalism is becoming increasingly metaphysical. The article contrasts a ‘physical’ capitalism – of the national and manufacturing age – with a ‘metaphysical capitalism’ of the global information society. It describes physical capitalism in terms of (1) extensity, (2) equivalence, (3) equilibrium and (4) the phenomenal, which stands in contrast to metaphysical capitalism’s (1) intensity, (2) inequivalence (or difference), (3) disequilibrium and (4) the noumenal. Most centrally: if use-value or the gift in pre-capitalist society is grounded in concrete inequivalence, and exchange-value in physical capitalism presumes abstract equivalence, then value in contemporary society presumes abstract inequivalence. The article argues that the predominantly physical causation of the earlier epoch is being superseded by a more metaphysical causation. This is discussed in terms of the four Aristotelian causes. Thus there is a shift in efficient cause from abstract homogenous labour to abstract heterogeneous life. Material cause changes from the commodity’s units of equivalence to consist of informational units of inequivalence. Formal cause takes place through the preservation of form as a disequilibriate system through operations of closure. These operations are at the same time information interchanges with a form’s environment. Final (and first) cause becomes the deep-structural generation of information from a compressed virtual substrate. This may have implications for method in the social and human sciences. The article illustrates this shift with a brief discussion of global finance.
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Choi, Wai Kit. "Making Capitalism with Gangsters: Unfree Labor in Shanghai's Cotton Mills, 1927–1937." International Labor and Working-Class History 94 (2018): 107–32. http://dx.doi.org/10.1017/s0147547918000091.
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AbstractIt is thought that workers under capitalism enjoy the freedom of changing employment at will, but studies show that unfree labor has historically existed alongside capitalist development. One explanation for the use of unfree labor under capitalism highlights the functional needs of production. However, the baoshengong, a form of bonded labor that was used in cotton mills in Shanghai from 1927 to 1937, problematizes this approach. Though the baoshengong system was not an efficient mode of labor control, it was put in place. Rejecting the functionalist account, I show that capitalist unfree labor is not necessarily spurred by production requirements. As the Shanghai case will demonstrate, unfree labor was used when the power dynamics in the larger socio-political context outside the immediate abode of production—namely, the conflict and collaboration between different forms of domination such as gang, patriarchal, capitalist, and state powers—superseded the functional considerations of the capitalists.
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Filgueiras, Luiz Antonio Mattos. "PADRÃO DE REPRODUÇÃO DO CAPITAL E CAPITALISMO DEPENDENTE NO BRASIL ATUAL." Caderno CRH 31, no. 84 (March 28, 2019): 519. http://dx.doi.org/10.9771/ccrh.v31i84.26133.
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<p>A Teoria Marxista da Dependência (TMD), com o objetivo de entender as formas de reprodução do capital, nas distintas formações econômico-sociais, em diferentes períodos históricos do desenvolvimento capitalista, construiu o conceito de Padrão de Reprodução do Capital (PRC), apoiada na conhecida forma geral do ciclo do capital industrial, que é, também, a forma do ciclo do capital-dinheiro – conforme formulado por Marx. Este texto discute o alcance e o limite desse conceito para a compreensão da formação econômico-social brasileira contemporânea. Aponta que, embora ele contribua para o entendimento de formações econômico-sociais concretas, seu nível de abstração não permite perceber diferenças importantes existentes entre elas – em especial as latino-americanas. Como consequência, propõe, de forma complementar e em um nível menor de abstração, o conceito de Padrão de Desenvolvimento Capitalista (PDC), devidamente redefinido, e que se refere apenas a uma formação econômico-social singular (única pela sua história).</p><p>CAPITAL AND CAPITALISM REPRODUCTION STANDARD DEPENDENT IN CURRENT BRAZIL</p><div><p>The Marxist Theory of Dependency (MTD), with the aim of understanding the ways in which capital is reproduced in different economic and social formations in different historical periods of capitalist development, constructed the concept of Capital Reproduction Pattern (CRP), supported in the known general form of the cycle of industrial capital, which is also the form of the money-capital cycle - as formulated by Marx. This text discusses the scope and limit of this concept for the understanding of contemporary Brazilian socio-economic formation. It is pointed out that, although it contributes to the understanding of concrete socio-economic formations, its level of abstraction does not allow to perceive important differences existing between them - especially the Latin American ones. As a consequence, it is proposed, in a complementary way and in a lower level of abstraction, the concept of a Capitalist Development Pattern (CDP), duly redefined, and which refers only to a unique socio-economic formation (unique in its history).</p><p><strong>Key words: </strong>Marxist Theory of Dependence; Dependent Capitalism; Capital Reproduction Pattern; Capitalist Development Pattern; Brazilian Economy</p></div><div><p class="trans-title">CAPITAL ET NORME DE REPRODUCTION DU CAPITALISME DEPENDANT DU BRESIL ACTUEL</p><p>La Théorie Marxiste de la Dépendance (TMD), dans le but de comprendre la façon dont le capital est reproduit dans différentes formations économiques et sociales dans différentes périodes historiques du développement capitaliste, a construit le concept de Modèle de Reproduction du Capital (MRC), soutenu dans la forme générale connue du cycle du capital industriel, qui est aussi la forme du cycle du capital-argent - tel que formulé par Marx. Ce texte discute la portée et la limite de ce concept pour la compréhension de la formation socio-économique brésilienne contemporaine. Il est souligné que, bien qu’il contribue à la compréhension de formations socio-économiques concrètes, son niveau d’abstraction ne permet pas de percevoir les différences importantes existant entre eux - en particulier les latino-américains. En conséquence il est proposé, d’une manière complémentaire et dans un niveau d’abstraction inférieur, le concept de Modèle de Développement Capitaliste (MDC), dûment redéfini, qui se réfère uniquement à une formation économique et sociale singulière (unique pour son histoire).</p><p><strong>Key words: </strong>Théorie Marxiste de la Dépendance; Capitalisme Dépendant; Modèle de Reproduction de Capital; Modèle de Développement Capitaliste; Économie brésilienne</p></div>
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Amin, Samir. "Reading Capital, Reading Historical Capitalisms." Monthly Review 68, no. 3 (July 10, 2016): 133. http://dx.doi.org/10.14452/mr-068-03-2016-07_10.
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Marx's Capital presents a rigorous scientific analysis of the capitalist mode of production and capitalist society, and how they differ from earlier forms. Volume 1 delves into the heart of the problem. It directly clarifies the meaning of the generalization of commodity exchanges between private property owners (and this characteristic is unique to the modern world of capitalism, even if commodity exchanges had existed earlier), specifically the emergence and dominance of value and abstract social labor.… Volume 2 demonstrates why and how capital accumulation functions, more specifically, why and how accumulation successfully integrates the exploitation of labor in its reproduction and overcomes the effects of the social contradiction that it represents.… Volume 3 of Capital is different. Here Marx moves from the analysis of capitalism in its fundamental aspects (its "ideal average") to that of the historical reality of capitalism.… To move from the reading of Capital (and particularly of volumes 1 and 2) to that of historical capitalisms at successive moments of their deployment has its own requirements, even beyond reading all of Marx and Engels.Click here to purchase a PDF version of this article at the Monthly Review website.
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Flanagan, Frances, and Ben Huf. "Putting Capitalism in Its Place: Economies of Worth and the Practice of Australian History." Labour History: Volume 121, Issue 1 121, no. 1 (November 1, 2021): 195–217. http://dx.doi.org/10.3828/jlh.2021.24.
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Writing histories of capitalism involves making decisions about how to contextualise the wider non-capitalist formations that underpin and sustain capitalist processes. This article introduces Boltanski and Thévenot’s economies of worth (EW) framework as a tool and stimulus for historians to historicise capitalism as a social order while simultaneously avoiding the determinism of concepts such as commodification and capitalist accumulation. The article identifies four dominant approaches to contextualisation of capitalism in Australia in the past: economic history, radical nationalism, the New Left and settler capitalism. It then introduces EW, a repertoire of competing conceptions of the common good that, we argue, offers a framework for systematically drawing contested, hybrid and co-existent forms of capitalist and non-capitalist value, or “worth,” into view across multiple temporal and spatial scales. The potential usefulness of this framework is illustrated through a discussion of recent scholarship in the history of capitalism in Australia.
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Fernández, Víctor Ramiro, Matthias Ebenau, and Alcides Bazza. "Rethinking Varieties of Capitalism from the Latin American Periphery." Review of Radical Political Economics 50, no. 2 (November 9, 2017): 392–408. http://dx.doi.org/10.1177/0486613417690139.
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The article reconsiders how capitalist diversity is conceived of in the mainstream institutionalist “comparative capitalisms” literature. It highlights the division between centers and peripheries as a differentiation prior to national varieties, subsequently introducing the concepts of “nuclei of accumulation” and “nuclei of state implication.” It proposes to analyze (peripheral) varieties of capitalism as results of the conformation and change of these nuclei, their interrelations, and their insertion into global economic and political networks.
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Bloom, Peter. "We are all monsters now!" Equality, Diversity and Inclusion: An International Journal 33, no. 7 (September 15, 2014): 662–80. http://dx.doi.org/10.1108/edi-03-2012-0025.
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Purpose – The purpose of this paper is to investigate how Marxist accounts of capitalism and capitalists as “vampiric” and “cannibalistic” can challenge the exploitation underlying “monstrosity” of the diverse “liberal organization”. Design/methodology/approach – To bear out this argument, it will critically turn to Marx's original description of capitalism as “vampire” like. It will do so by examining a range of theoretical and existing empirical research related themes of contemporary diversity. Findings – The paper argues that in order to avoid becoming capitalist monsters it is imperative to adopt an explicitly anti-capitalist Marxist perspective centring on themes of a “monstrous” capitalism. Capitalist organizations, not only “suck the blood of workers” but turns them into exploiting vampires, feeding on others for own profit and promotion. Yet it also expands on such readings by emphasizing the liberating possibilities that a more contemporary view of “monsters” stressing radical diversity and difference can make to this Marxist critique. Originality/value – To this end, it illuminates how a perspective uniting these ideals, termed here as a “revolutionary monstrous humanism”, can effectively challenge the dehumanization of managerial control and market ideologies while also fighting for the right of individuals to express their heterogeneous and always evolving unique cultural identities.
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Tafa, Besarta, and Gjergji Tafa. "Capitalism as an economic system. An empirical analysis of the capitalist financial stability during crisis." CRJ, no. 1 (September 18, 2023): 44–55. http://dx.doi.org/10.59380/crj.v1i1.2761.
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Capitalism is a very powerful regime nowadays. Capitalism regards capital as a main factor of production. It supports the capitalist to benefit from wealth accumulation without putting this capital at risk. The mechanism to do so is called interest. This results in the following consequence; Weak competitors who are not able to provide a capital compared to that of a big capitalist are excluded from the competition and put aside. So, the capital is of nature to influence the basic economic decisions like what and whom to produce.At the state level, governments depend on the capital of capitalists to expend on development. The capital also influences policy making and election campaigns. In other words, the political and social life depends on the market which is in the hands of capitalists.This article empathizes the problems that accompany the capitalism by conducting an analysis of the financial stability. To achieve this, there are used the profitability ratios for 20 financial institutions in times of different crises that have affected the financial market. This article concludes that; in the todays’ economic environment, which is ever changing, the capitalist system might be at risk. It needs either restructuring or reconceptualization in order for the economic system to perform accurately.
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Müller, Fernando Suarez. "THE END OF CAPITALISM AND THE RETURN OF KOINONÍA." P2P E INOVAÇÃO 1, no. 2 (February 1, 2016): 01–27. http://dx.doi.org/10.21721/p2p.2015v1n2.p01-27.
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The financial crisis has not changed the economic structure of capitalism and critics of capitalism have increasingly turned to Marx for solutions. It is argued here that Hegel provides a better theoretical framework than Marx when it comes to understanding current alternatives. Hegel envisioned a society that transcends its capitalistic basis and reactivates communal energies. Thus Hegel can be considered to restore the Platonic ideal of koinonía which refers to the idea of a society organised around the needs of communities rather than individuals. The term has been used in the analysis of early Christianity and has been taken up by the Catholic Church; it is useful now because it has both a deeply metaphysical sense and a political and social reference which gives rise to ideas of right and justice. With this in mind, alternatives to capitalism are discussed which are based on the concept of ‘the collaborative commons’. Three recent examples are considered which underpin current activist movements: the peer-to-peer movement of Michel Bauwens, the convivialist movement of Alain Caillé and the common-good movement of Christian Felber. For Hegel and for the modern collaborative commons a community-based society marks the end of capitalism.O FIM DO CAPITALISMO E O RETORNO DA KOINONIAResumoA crise financeira não mudou a estrutura econômica do capitalismo e críticos do capitalismo têm cada vez mais se voltado para Marx buscando soluções. O argumento em destaque propõe que Hegel oferece enquadramento teórico melhor que o de Marx quando se trata de compreender as atuais alternativas. Hegel pressupunha uma sociedade que transcendesse sua base capitalista e reativasse energias em comum. Desse modo, Hegel pode ser considerado o restaurador do ideal platônico de koinonia, que se refere à ideia de uma sociedade organizada tendo em vista as necessidades das comunidades em vez daquelas individuais. O termo foi usado na análise dos primeiros tempos da Cristandade e foi retomado pela Igreja Católica; é útil agora porque apresenta tanto um sentido profundamente metafísico quanto uma referência social e política que traz à tona ideias de direito e de justiça. Com isto em mente, alternativas para o capitalismo são discutidas com base no conceito de ‘os comuns colaborativos’. Três exemplos recentes são considerados por apoiar os atuais movimentos de ativistas: o movimento “peer-to-peer” de Michel Bawens, o movimento de convivência de Alain Caillé e o movimento do bem-comum de Christian Felber. Para Hegel e para os comuns colaborativos modernos, uma sociedade baseada em comunidades marca o fim do capitalismo.
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Fajar. "Kuasa Elit Lokal dan Kapitalis Pasca Otoritarianisme: Perspektif Pribumi dan Etnis Tionghoa." Jurnal Politik Profetik 11, no. 1 (July 4, 2023): 111–28. http://dx.doi.org/10.24252/profetik.v11i1a7.
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The study of capitalism in Indonesia cannot be separated from the two capitalist groups, namely the Indigenous and ethnic Chinese who dominate the economy in Indonesia. This article describes the power of local elites and post-authoritarian capitalist capitalists by looking at how Indigenous and Chinese ethnic groups reproduce political roles and their involvement in the national economy. The main objective is to find out how the position of local elite power and capitalists in Indonesian political practice. The method used in this study uses a phenomenological approach developed by Husserl and Heidegger which looks at individual experiences and individual existence. In general, this study concludes that the indigenous and ethnic Chinese elites are the differentiator where the ownership of capitalization by ethnic Chinese is part of the history of capitalism in Indonesia which then reaches all provinces in Indonesia through economic transformation in which material ownership becomes so strong domestic investment in Indonesia is different from the indigenous groups themselves, which are unequal because in general the natives cannot develop a national scale economic pattern.
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Ansari, Javed A., and Rafique A. Khan. "Social Democratic Reform Proposals and the Future of Capitalism." Pakistan Development Review 38, no. 4II (December 1, 1999): 1211–32. http://dx.doi.org/10.30541/v38i4iipp.1211-1232.
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This paper seeks to present an analysis of some issues raised in the debate on the future of capitalism by influential social democrats in recent years [Agleitta (1999); Habermas (1999); Rorty (1998)]. We begin with a brief description of capitalism's genesis, its characteristics and its need for moral legitimising and proceed to a slightly more extended discussion of capitalist processes at the beginning of the twenty-first century. The paper concludes with an assessment of initiatives proposed by social democratic thinkers such as Agleitta, Habermas and Rorty to strengthen capitalism and realise social democratic objectives—the universalisation of freedom and the promotion of liberal justices in rights centric societies.
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IBI, Daniel. "Critique of one-dimensional thought then and now. Confronting two critiques of ideology through a longer view of capitalist platformization." SOCIOLOGIA DELLA COMUNICAZIONE 34, no. 65 (August 2023): 90–108. http://dx.doi.org/10.3280/sc2023-065006.
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This article examines the often-overlooked critiques of ideology in analyses of current capitalism. Therefor the concept "platform" is adapted to the capitalist market structure itself, allowing to compare different phases of capitalism's plat-formization and corresponding critiques. Marcuse's and Zuboff's analyses serve as case studies. Both examine the triad of capitalism, technology and subjective experience, arguing that technology stabilizes domination. In Zuboff's version consensus is achieved, not least, through the manipulation carried out by a "new priesthood" that employs "means of behavioral modification". The article con-cludes that, due to feudalization tendencies, such theory of priestly deception may, to an extent, be justified.
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Silva, Silvana Crisostomo da. "DESENVOLVIMENTO SUSTENTAVEL E OS CONFLITOS SOCIOAMBIENTAIS PROVOCADOS PELA MINERAÇÃO SOB A INSÍGNIA DO CAPITALISMO DEPENDENTE." Revista de Políticas Públicas 24, no. 1 (June 24, 2020): 108. http://dx.doi.org/10.18764/2178-2865.v24n1p108-125.
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Este artigo tem por objetivo analisar os conflitos socioambientais provocados pela mineração relacionando-os ao Desenvolvimento Sustentável. Metodologicamente, baseia-se em análise bibliográfica, documental e cartográfica. O desenvolvimento sustentável, propagado como estratégia de mediação de conflitos socioambientais, reforça uma abstrata solução para uma questão estrutural, que é alicerçada na organização do modo de produção capitalista e possui determinantes sociohistóricos, com destaque para os países de capitalismo dependente. Nesse processo, o golpe de Estado intensifica a desregulamentação da mineração brasileira, o que por sua vez, reforça a insustentabilidade socioambiental. Assim, o artigo conclui que o desenvolvimento sustentável escamoteia questões estruturais e que os conflitos socioambientais se dão pela expropriação dos recursos naturais, velados pela relação de classe.Palavras-chave: Desenvolvimento sustentável. Conflitos socioambientais. Expropriação. Capitalismo dependente. Mineração.SUSTAINABLE DEVELOPMENT AND THE SOCIO-ENVIRONMENTAL CONFLICTS CAUSED BY MINING UNDER THE BANNER OF DEPENDENT CAPITALISMAbstractThis article aims to analyze the socio-environmental conflicts caused by mining related to Sustainable Development. Methodologically, it is based on bibliographic, documental and cartographic analysis. Sustainable development, propagated as a strategy to mediate socio-environmental conflicts, reinforces an abstract solution to a structural issue, which is based on the organization of the capitalist mode of production and has socio-historical determinants, especially for countries with dependent capitalism. In this process, the coup intensifies the deregulation of Brazilian mining, which in turn reinforces socioenvironmental unsustainability. It is concluded that sustainable development ignores structural issues and that socioenvironmental conflicts are caused by the expropriation of natural resources, veiled by class relations.Keywords: Sustainable development. Social and environmental conflicts. Expropriation. Dependent capitalism. Mining.
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Miller, Richard W. "IS CAPITALISM CORRUPT?" Social Philosophy and Policy 35, no. 02 (2018): 31–53. http://dx.doi.org/10.1017/s0265052519000116.
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Abstract:In one broad construal, corruption consists of deriving benefit from power over others in morally objectionable ways. The charge that capitalism is corrupt is usefully understood as a claim that modern capitalist economies inevitably and pervasively generate corrupt gains, in this sense, through conduct that does not transgress capitalist norms for individuals’ economic conduct. Modern capitalism has two features that would figure prominently in such an indictment: gains from the inferior bargaining power of most workers and gains from the superior political influence of those in the best economic situations. The taint of corruption should be reduced by political measures that move capitalist commerce toward Adam Smith’s commercial ideal of gains from exchanging help for help and that show appreciation of the equal importance of everyone’s presumed desire to have a life shaped by directives that he or she willingly accepts. Through such measures, capitalism could, in principle, become non-corrupt. In practice, unequal political influence will prevent this. Ending the corruptness of capitalism is an unattainable yet productive goal of reform.
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Matthee, Rudi. "Writing Capitalism into Iranian History." Iranian Studies 56, no. 2 (April 2023): 403–7. http://dx.doi.org/10.1017/irn.2023.9.
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Capitalism used to be a singular term, but, like many keywords in English, now is often presented and discussed as a plural: capitalisms. Whereas capitalism formerly stood for what today is called industrial capitalism, scholars currently talk about varieties of capitalism: commercial capitalism, industrial capitalism, financial capitalism, and neoliberal capitalism, to name but the most prominent historical variants. Given this proliferation, and the inherent difficulty of defining capitalism, singular, it is important to be clear about the meaning and function of our object of inquiry. After all, “different definitions lead to different conclusions and may make for very different histories.”
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Ansari, Javed A., and Asad Shahzad. "Enduring Resilience of Capitalist Power: The Role of Capitalist Education as a Technology of Governance." Journal of Education and Educational Development 4, no. 2 (November 14, 2017): 376. http://dx.doi.org/10.22555/joeed.v4i2.1737.
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<em>Capitalism has experienced several crises since its emergence but its present global dominance apparently remains unassailable. This paper argues that capitalism’s resilience is grounded in the systemic hegemony of capitalist individuality—an individuality, committed to freedom as an ultimate end and seeking abundance in this world. It has been argued that the successful manufacturing of capitalist subjectivity is significantly dependent on the inculcation of capitalist values to the subject of capital through capitalist education. Section one focuses on freedom as capitalism’s telos and sketches the historical emergence of capitalist subjectivity formed by processes of capitalist governance. Section two investigates the formational role of capitalist education as a technology of capitalist governance. It analyzes capitalist education as a means for the construction of capitalist individuality. Section three argues that capitalism’s main antagonists, especially Marxist socialism, cannot effectively challenge capitalist hegemony in the lifeworld or at the level of the state because they (i.e. main antagonists) endorse freedom (the core capitalist value) as an ultimate end in itself. Socialism does not propose to alter the subjectivity of an individual that the capitalist education constructs.</em>
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Akulich, Maria, and Jerzy Kaźmierczyk. "The socio-economic approach to the study of modern economic systems. Post-capitalism. Part 2." Management 22, no. 2 (December 1, 2018): 299–310. http://dx.doi.org/10.2478/manment-2018-0038.
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Summary This article examines modern economy and society taking the formational approach, which is based on the concept that for the modern world and the predicted future, the economy will remain the foundation of society. An understanding of modern society as a post-capitalist society is proposed and justified. The definition of post-capitalism is determined as a stage of capitalism. Humankind would enter its last stage, a stage of liberal democracy and global capitalism. The major features of post-capitalistic society are examined and analyzed: economic, political, spiritual, cultural and domestic. The economic determinism in its pure form is supplemented with informational determinism in modern society, although the economy remains the primary determinant of social development. Post-capitalism is not a new concept but rather is a new stage in the development of a capitalist socioeconomic formation. An important distinction between capitalism and post-capitalism is that capitalism is characteristic of a society that is engaged in industrial and commercial development. A society has reached the post-capitalism stage when it has passed the industrial stage and entered the information era.
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Robinson, William I. "Can Global Capitalism Endure?" Revista de Estudios Globales. Análisis Histórico y Cambio Social 1, no. 1 (October 28, 2021): 13–41. http://dx.doi.org/10.6018/reg.497741.
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El período comprendido entre 2008 y la tercera década del siglo XXI se caracteriza por una crisis prolongada para el capitalismo global, tanto estructural como política, que se ha visto agravada por la pandemia del coronavirus. La era de la globaliza-ción ha supuesto una transformación radical en curso en las modalidades de producción y apropiación de plusvalía. Existe una imparable concentración y centralización extrema del capital a escala global en los conglomerados financieros que a su vez actúan para en-trelazar toda la masa del capital global. Ahora el sistema está experimentando una nueva ronda de reestructuración y transformación basada en una digitalización mucho más avanzada de toda la economía y la sociedad global. Los agentes del capitalismo global están intentando adquirir para el sistema una nueva oportunidad de reproduccióna través de esta reestructuración digital y mediante la reforma que algunos entre la élite global están defendiendo frente a las presiones masivas desde abajo. Másallá de la coordinación de políticas transnacionales entre estados, el poder estructural que la clase capitalista transnacional puede ejercer desde arriba sobre aquellos socavará la reforma a menos que haya una contramovilización masiva del poder desde abajo. Si alguna reforma reguladora o redistributiva llega a concretarse, la reestructuración puede, dependiendo de la correlaciónde fuerzas sociales y de clase, desencadenar una nueva ronda de expansión productiva que atenúe la crisis. Sin embargo, a largo plazo, sin una reforma más profunda que la que se vislumbra actualmente en el horizonte, es díficil observar cómo el capitalismo global podría continuar reproduciéndose. The period from 2008 into the third decade of the twenty-first century has been one long protracted crisis for global capitalism, as much structural as political, that has been aggravated by the coronavirus pandemic. The era of globalization has involved an ongoing radical transformation in the modalities of producing and appropriating surplus value. There is an extreme and still increasing concentration and centralization of capital on a global scale in the financial conglomerates that in turn act to interlock the entire mass of global capital. Now the system is undergoing a new round of restructuring and transformation based on a much more advanced digitalization of the entire global economy and society. The agents of global capitalism are attempting to purchase for the system a new lease on life through this digital restructuring and through reform that some among the global elite are advocating in the face of mass pressures from below. Beyond transnational policy coordination among states, the structural power that the transnational capitalist class is able to exercise from above over states will undermine reform unless there is a mass counter-mobilization of power from below. If some regulatory or redistributive reform actually comes to pass, restructuring may, depending on the play of social and class forces, unleash a new round of productive expansion that attenuates the crisis. In the long run, however, it is difficult to see how global capitalism can continue to reproduce itself without a much more profound overhaul than is currently on the horizon, if not the outright overthrow of the system.