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Sawhney, Deepak Narang. "Axiomatics : the apparatus of capitalism". Thesis, University of Warwick, 1996. http://wrap.warwick.ac.uk/4333/.
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The thesis critically appropriates the collaborative philosophy of Gilles Deleuze and Félix Guattari to argue that the general tendency of capitalism is towards the disintegration of high-level control structures (for instance, the nation-state). This disintegration does not entail a movement towards total chaos or anarchy. I argue that capital generates its own guidance mechanisms, but ones that act at a low-level, and respond flexibly to changing conditions (an instance of micro-politics). One of the difficulties of this project stems from the fact that the canon of philosophical discourse itself operates as a high-level control structure. In Marx, the development of capital is controlled by a secularized Hegelian dialectic that determines the outcome of capital in socialism. For Freud, the low level organization of the unconscious is subjected to high-level control through the universality of the Oedipus complex. By addressing the need for new philosophical instruments to understand capitalism, the thesis produces critiques of Marx and Freud, and advances a philosophy of economics by examining the function of axiomatics. Moreover, in critiquing presupposed structures (for example, the unconscious as a theatre of representation), the thesis argues for an immanent system (mulliplicity) of interaction within capitalism. The research undertaken to complete the thesis has consisted of contemporary experiments in complexity theory, and current socio/economic analyses of labour markets. Of particular interest has been the current deindustrialization that has taken place in the west coast of the United States. With the influx of a periphery into the core area of Los Angeles, the current role of urban politics and minor literatures (most notably Shakur's autobiography) unleash desire into the circuit of the city. I conclude with a re-examination of micro political/economic movements that have manifested themselves into the economy of Los Angeles. By decoding locally impoverished economic and cultural sectors, emergent properties have sprouted by realigning subversive activity onto the apex of capital (an immanence to capitalist processes).
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Yuen, Ho-yin y 袁浩然. "Rawlsian justice and welfare-state capitalism". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/208012.
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Rawls emphasizes in his later writings that his theory of justice as fairness is not a defense of welfare-state capitalism. He argues that welfare-state capitalism cannot be an acceptable regime for justice as fairness because its ideal institutional description fails to satisfy the two principles of justice in various ways. Against Rawls, I argue in this thesis that his rejection of welfare-state capitalism is not justified.
I begin by clarifying an ambiguity regarding what arrangements and policies according to Rawls are essential to satisfy the two principles of justice through closely studying the institutional arrangements of property-owning democracy and liberal socialism—the two regimes thought by Rawls as capable of fully satisfying the two principles of justice. After that, I show that the fundamental reason behind Rawls’s rejection of welfare-state capitalism is his assumption that welfare-state capitalism does not aim to realize justice as fairness. I argue that this assumption held by Rawls is not justified because the essential institutional features of welfare-state capitalism can be compatible with the arrangements and policies necessary to satisfy the principles of justice. I also argue that if Rawls’s assumption regarding the aim of welfare-state capitalism cannot stand, he should not rule out welfare-state capitalism as an acceptable regime for justice as fairness. Finally, I examine different arguments that provide alternative reasons to justify Rawls’s rejection of welfare-state capitalism. I argue that all of them are unsuccessful because they either are based on problematic interpretations of the two principles of justice or fail to conclusively rule out welfare-state capitalism.
By showing that welfare-state capitalism can be an acceptable regime for justice as fairness, this thesis proves that a just society does not need to be the one that entitles every citizen to a substantive right to own real capital. Also, in the process of arguing for welfare-state capitalism, this thesis also indirectly contributes to the recent debates between Rawlsians on the left and right over the proper interpretations of the first principle of justice and the Difference Principle.published_or_final_version
Politics and Public Administration
Master
Master of Philosophy
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Jirasatthumb, Norachit. "Institutionalized Impact of Sufficiency Economy Philosophy on The Performance of Thailand’s Capitalism". Thesis, The University of Sydney, 2015. http://hdl.handle.net/2123/16818.
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The aim of this thesis is to evaluate the institutionalized impact of the Sufficiency Economy Philosophy (SEP) on the Thai economy by employing two theoretical approaches: Social Structure of Accumulation (SSA) and Cultural Political Economy (CPE). This thesis argues the SEP has been an important institutional process to become it become a predominant economic imaginary. The process began during the 1997 crisis when the SEP was introduced as a new cohering force to restore the nation’s confidence. This has been followed by a process in which the SEP has expanded its territory by engaging in wide-range of economic discourses. The imaginary then has been translated into national policy, retained and stabilized by royal-related projects and state institutions. However, an evaluation of five critical SSAs suggests that the SEP is not a key contributor in framing the pattern of accumulation except in the two interconnected SSAs of traditional culture and state actions. The SEP reinforces traditional culture and state actions that maintain profitability by exploiting a low-wage regime. The case studies of agrarian accumulation demonstrate that a form of hybridization has emerged in which rural actors have fused the SEP meaning to produce a new formation of the New Theory Agriculture (e.g. reversal of land distribution and the agricultural stages). The micro-analysis of SEP firms suggests that the SEP does not diminish the profit orientation that normally shapes capitalist firms. The pattern of SEP capital accumulation could take form as either relatively cooperative labour relations based on upskilling strategies or relatively conflictual relations based on despotic labour management. From an SSA perspective, the institutionalized impact of the SEP is not robust because it preserves the pre-existing course of accumulation rather than creating a radical political-economic transformation.
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Baker, Randy. "The Concepts of Capitalism and Democracy in Implied Power Relations: Fractionation Philosophy and Theory". PDXScholar, 1993. https://pdxscholar.library.pdx.edu/open_access_etds/4761.
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This research proposes that it is possible to meaningfully examine the differences between subjects' perceptions of concepts at two different levels of analysis. The central theory, called "fractionation", is derived from structuration theory. The theory suggests that there is an important and particular difference between subjects' perceptions of key concepts at the value (abstract) level, as differentiated from the policy (action) level. The key concepts provided here are capitalism and democracy. Three major stages of data gathering and analysis were conducted. The first stage, carried out in several phases, surveyed 337 college students to gather words commonly associated ·with two key concepts: capitalism and democracy. These words were then used as items in a multidimensional scaling and cluster analysis. The results were used to represent the relationship between the two key concepts at the value level of analysis. The second stage consisted of gathering policy fragments from two mainstream newspapers. Television advertising was selected as the focal point of this search, to represent one area where democracy and capitalism co-exist. Fragments were taken from the newspapers and compiled into "fragment topics", or pieces of argument about the relationship between capitalism and democracy in television advertising. Stage III was carried out by surveying seventy-three subjects who were presented with the argumentative statements developed in each fragment topic. An assessment was made of the relationship between capitalism and democracy at the policy level based on the argument choices made by the subjects. Stage I resulted in a clear distinction between the two key concepts of capitalism and democracy at the value level, while Stage III resulted in a conflict between the two at the policy level. The comparison of results between the first stage of the research and the third stage represents the fractionation that was being sought.
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Banks, David Adam. "Three Theories of Praxis| Sense-Making Tools for Post-Capitalism". Thesis, Rensselaer Polytechnic Institute, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10158632.
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This dissertation explores the interface between reflecting on ideals and the action or physical transformation that occurs in the world. Rephrased as a question: What are the appropriate and necessary epistemological pre-requisites for scholars that will increase the likelihood that their praxis succeeds in transforming society away from capitalism towards something that does a better job of assuring social justice? This question is good to organize around but makes for a poor research question because its answer is near infinitely debatable. My research questions then, come down to the following: In what ways can a researcher participate in a deliberate cultural intervention through the utilization of technological systems? What makes these interventions successful and what makes them fail? How does a researcher “step back” from such a project and draw out lessons for future interventions?
In service of answering these questions I have developed three “sense-making tools” to work through this difficult position. A sense-making tool is an epistemological framework that comes short of a theory of causation and instead prioritizes a change in perspective on the part of the individual engaging in praxis.
Those three tools are 1) capitalism is an emergent phenomenon, 2) recursivity is an epistemology that prioritizes organized complexity over rationalized efficiency, and 3) once decoupled from its main usage in reference to the Internet, the term “online” is a useful means of describing and understanding humans’ relationships to networks of communication and economic exchange. These three sense-making tools are applied to two case studies, an open source condom vending machine and a mesh Wi-Fi network. Both projects employed an “inverted critical technical practice” methodology that brought together engineering’s tacit ways of knowing and critical theory’s analytic tools to foster a symbiotic working relationship between the two. I fortify this experimental approach with some classic interview and participant observation techniques to ensure sufficient data collection. Taken together, this work tells a story about the importance of thinking deeply about what we as researchers bring to our field sites, both metaphorically and literally.
By evaluating my own projects and sharing what worked and what didn’t I aim to increase the likelihood of achieving successful projects in the future. I have prioritized understanding my case studies and subject position in terms of how to do better work in the future, not necessarily painting a perfect picture of how the world works or even should work.
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Santa, Cruz Darlane E. "Borne of capitalism| Razing compulsory education by raising children with popular and village wisdom". Thesis, The University of Arizona, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10147542.
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This multi-modal dissertation examines the historical hegemonic making of U.S. education, and how compulsory schooling has framed acceptable notions of culture, language/literacy, and knowledge production. Through this criticism of colonization and education, theoretical and practical alternatives are explored for the opportunities outside mainstream schooling in the US. In examining the literary work on decolonizing education, these efforts can engage in unlearning of coloniality by finding examples from a time before colonization. In contemporary society, the practice of de/unschooling can hold the possibilities for decolonizing education. To demonstrate how families of color in the U.S. engage with unschooling, interview questions serve as the sharing of knowledge and experience so as to ground the research in lived reality. A brief survey of critical education and critical pedagogy broadens those already critical of schools and/or receptive to the criticism of schools and the un/deschooling alternative then places student and family/community as the center of learning and teaching.
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Soares, Paulo Sérgio Gomes [UNESP]. "Valores: um estudo sobre a não-neutralidade da ciência". Universidade Estadual Paulista (UNESP), 2004. http://hdl.handle.net/11449/91407.
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soares_psg_me_mar.pdf: 357414 bytes, checksum: 0f996b580947cb4293a48dd69e895110 (MD5)Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
Este trabalho apresenta a contribuição de Hugh Lacey para a tradição analítica na filosofia da ciência no que tange ao processo racional de escolha entre teorias rivais de uma perspectiva que envolve os valores, e fornece as bases para uma nova forma de ciência voltada para a resolução dos problemas sociais. Para o autor, a ciência se desenvolve de acordo com “estratégias de restrição e seleção” cujo papel é restringir as teorias a serem consideradas e selecionar os dados empíricos relevantes para o teste de teorias. A partir daí, dentro de cada estratégia, a seleção de teorias se dá em função dos valores cognitivos, tais como adequação empírica, simplicidade, poder explicativo, etc., de maneira tal que não permite interpretações relativistas. Uma estratégia é adotada pela comunidade científica com base em valores morais e sociais e a sua função é sintetizar as possibilidades dos fenômenos a fim de atender às perspectivas de alguma estrutura de valor. Segundo Lacey, a ciência moderna adota uma única estratégia, a estratégia materialista, responsável pela produção de teorias que representam o mundo em termos de leis, estruturas e processos subjacentes, sem levar em conta os contextos social, cultural e ambiental, isto é, gerando teorias pretensamente neutras que informam práticas tecnológicas, aplicáveis em princípio a quaisquer estruturas de valor. Esse ideal de racionalidade concebe a ciência como um empreendimento livre de valores morais e sociais, sendo aceito pela tradição analítica na filosofia da ciência como uma forma universalmente válida de produção científica. Porém, para Lacey, a ciência moderna não está livre de valores, uma vez que a estratégia materialista mantém uma relação de reforço mútuo com a supervalorização do controle da natureza (um valor social), dando origem...
This work presents Hugh Lacey's contribution to the analytical tradition in the philosophy of science as regards the process of rational choice between rival theories from a perspective which involves values, and provides the bases for a new form of science concerned with the solution of social problems. In the author's view, science develops according to constraint and selection strategies, whose role is to constrain the theories to be considered and select the empirical data relevant for the testing of theories. Then, inside each strategy, the choice of theories is made according to cognitive values, such as empirical adequacy, simplicity, explanatory power, etc., in a way that prevents relativistic interpretations. A strategy is adopted by the scientific community on the basis of moral and social values, and its function is to synthesise the possibilities of phenomena to satisfy the perspectives of some value structure. According to Lacey, modern science adopts only one strategy, the materialist strategy, responsible for the production of theories which represent the world in terms of underlying laws, structures and processes, without regard to social, cultural and environmental contexts, that is, generating supposedly neutral theories which inform technological practices, applicable in principle to any value structure. This ideal of rationality conceives science as an enterprise free from moral and social values, being accepted by the analytical tradition in the philosophy of science as a universally valid form of scientific production. However, for Lacey, modern science is not value free, since the materialist strategy has a mutually reinforcing relationship with the overestimation of the control of nature (a social value), giving rise to theories which are successful in technological practices...(Complete abstract, access undermentioned electronic address)
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Da, Hora Pereira Leonardo Jorge. "Le capitalisme comme forme historique et comme pratique sociale : une contribution à la philosophie sociale à partir de Marx et de la théorie de la régulation". Thesis, Paris 10, 2016. http://www.theses.fr/2016PA100081/document.
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Cette étude de philosophie sociale vise à comprendre la spécificité du capitalisme en tant que forme historique d’organisation sociale et de transformation du monde. Elle propose une réflexion descriptive et normative sur la pratique sociale capitaliste, afin de mieux cerner la complexité, la diversité et la plasticité de la dynamique capitaliste. Nous avons choisi de partir de la façon dont Marx conçoit la logique du capital sous l’angle de l’abstraction réelle, ce qui nous permet de saisir la pratique capitaliste selon les termes d’une normativité abstraite, d’un « devoir-être » qui pose comme fin « suprasensible » l’idéalisation d’une survaleur infinie. Marx fournit de précieuses ressources théoriques non seulement pour comprendre l’abstraction capitaliste, mais aussi pour déterminer les formes selon lesquelles celle-ci intervient et restructure la réalité concrète à travers l’action des capitalistes, en rendant explicites les tensions liées à une telle restructuration de l’existant selon des postulats abstraits. À travers la confrontation de la conceptualisation marxienne avec des courants plus contemporains d’interprétation de la dynamique capitaliste, comme les analyses macroéconomiques et institutionnalistes de la Théorie de la Régulation et les travaux psycho-sociologiques portant sur l’organisation néomanagériale du travail et de la consommation, nous montrons que la théorisation de la pratique capitaliste doit rendre compte de la diversité et de la plasticité de la trajectoire du capitalisme, ainsi que de la manière dont celui-ci réussit à se reproduire, même parmi tant de crises et d’obstacles, au moins jusqu'à présent. C’est pourquoi nous proposons une esquisse de modèle de pratique capitaliste qui, s’inspirant de certains aspects de la philosophie pratique kantienne (notamment le concept d’imagination), tente de forger un concept d’imagination capitaliste, lequel permet de comprendre l’ouverture constante à de nouveaux modes de réalisation des idéalisations capitalistes. Cette conception de la pratique capitaliste nous conduit finalement à repenser sur de bases plus créatives et imaginatives la critique immanente du capitalismeThis work on social philosophy aims at understanding the specificity of capitalism as a historical form of social organization and transformation of the world. It presents a descriptive and normative reflection on the capitalist social practice in order to better understand the complexity, diversity and plasticity of capitalist dynamics. Our starting point is Marx’s understanding of the logic of capital as a real abstraction. This enables us to grasp the capitalist practice by way of an abstract normativity, a “duty” which sets the idealisation of an infinite surplus value as a “suprasensible” end. Marx provides valuable theoretical resources not only to understand capitalist abstraction, but also to determine the form in which it operates and restructures concrete reality through the action of capitalists. It does so by making explicit the tensions related to such restructuring. Moreover, we contrast the Marxist conceptualization with more contemporary currents of interpretation of capitalist dynamics such as the macroeconomic and the institutionalist analyses of Regulation Theory and psycho-sociological studies on the neomanagement organization of labor and consumption. In this way, we show that the theory of capitalist practice must not only reflect the diversity and plasticity of the trajectory of capitalism but also reveal how it manages to reproduce itself (at least so far) even among so many crises and obstacles. That is why we propose an outline of a model of capitalist practice inspired by certain aspects of Kantian practical philosophy (especially the concept of imagination). With this model we intend to create a concept of capitalist imagination, which helps to understand the constant openness to new embodiments of capitalist idealizations. This conception of capitalist practice finally leads us to rethink the immanent critique of capitalism on a more creative and imaginative basis
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Lane, Jeremy Francis. "Pierre Bourdieu in context : ethnology and sociology in the era of French late capitalism". Thesis, University of Stirling, 1998. http://hdl.handle.net/1893/3417.
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This thesis attempts a critical examination of the work of the French ethnologist and sociologist, Pierre Bourdieu. It reads his work in the context both of the intellectual traditions within which and against which Bourdieu has elaborated his sociological theories, and of the socio-historical developments in postwar France which those theories have sought to describe and explain. Following the development of Bourdieu's thought chronologically and thematically, the thesis argues that his most important works have been centrally concerned with the analysis of a series of social and cultural changes contingent on France's transition to an era of late capitalism, an era characterised by decolonisation, the advent of mass consumerism, unprecedented expansion in the university sector and the consequent challenge to the humanist culture traditionally dispensed there, the waning of a once dominant Left-wing political discourse and its replacement by discourses of managerialism, business efficiency, and neo-liberalism. Hence, rather than analysing key Bourdieusian concepts such as 'practice', 'habitus', 'strategy'. `cultural capital'. and `field' in purely theoretical terms, this thesis will understand such concepts as explanatory tools which emerged in response to a particular historical conjuncture, questioning the contribution they might make to our understanding of that conjuncture. The French intellectual field, with its poles of attraction and repulsion, forms an integral part of that historical conjuncture and this thesis will, therefore, also examine how Bourdieu's approach defined itself in relation to the key protagonists in that field, analysing his debt to figures such as Edmund Husserl, Maurice Merleau- Ponty, Gaston Bachelard, Emile Durkheim, Max Weber, and Karl Marx, as well as his more agonistic relationship with figures such as Roland Barthes, Jacques Derrida, Frantz Fanon, and Jean-Paul Sartre. Whilst this thesis neither pretends to provide the definitive reading of Bourdieu's work nor claims that his work's significance is limited to the particular context in which it was produced, it does argue that a detailed understanding of that context forms the necessary precursor to any objective assessment of the work's strengths and weaknesses.
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Jandick, Brittany. "Orca Recovery by Changing Cultural Attitudes (ORCCA): How Anthropocentrism and Capitalism Led to an Endangered Species in Puget Sound". Thesis, University of North Texas, 2020. https://digital.library.unt.edu/ark:/67531/metadc1703429/.
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Ways of understanding, living, and communicating with non-human species, and more specifically endangered species, have been thought of dualistically and hierarchically in Western cultures. This type of thinking is harmful when examining environmental issues that involve more than just humans, which is arguably all environmental issues. By enforcing a nature/culture dichotomy, humans are seen as separate from nature and therefore they can ethically excuse themselves from dealing with environmental issues that happen "out there" in nature. This thesis explores two manifestations of this nature/culture separation as it continues to threaten wild orca populations in Puget Sound. The first is because of an anthropocentric culture and the second is because of the capitalist socio-economic system. The anthropocentric part of this type of thinking raises humans up on a pedestal, above all non-human species. It gives humans the excuse to only care about issues that affect them directly. The capitalistic part of this type of thinking enforces human's exploitation and commodification of nature. I argue that anthropocentrism and capitalism together create a human/nature relationship that harms nature and benefits humans. This relationship is illustrated by a small population of orcas, called the Southern Resident Killer Whales (SRKW), off the coast of Washington State that are endangered because of human interference. Lack of prey, toxic water pollution, and excessive noise from boats caused them to become endangered, and these issues are produced by Western society's anthropocentric attitudes and capitalistic systems. The SRKW's will go extinct if the environmental destruction of Puget Sound doesn't end and it will only end if the anthropocentric attitudes and capitalistic systems are dismantled.
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Griffiths, Mary Alida. "Poverty and the role of business". Thesis, Link to the online version, 2008. http://hdl.handle.net/10019/938.
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Boyle, Kirk. "The Catastrophic Real: Late Capitalism and Other Naturalized Disasters". University of Cincinnati / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1250625590.
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Stroud, Ian Cecil. "Morality's Alpha: A Case Study Determining Whether Morality Must Be the Basis of Capitalism". Walsh University Honors Theses / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=walshhonors1588161944422878.
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Cable, Austin. "The Moral Agency of The State: What does a Virtuous State Look Like and is Allowing Capitalism Virtuous?" Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/honors/562.
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It has become quite noticeable that modern world politics across the globe has lacked a guiding morality in which we can hold states morally accountable in both the international and domestic spheres. This can be seen in the never-ending wars and occupations across the Middle East, South-East Asia, and many other places around the world. Now, attempting to implement such guiding moral principles seems to be an impossible task mainly because of the massive difficulties that one would face in trying to get the 195 countries around the world to agree on such principles. Because of this, most will probably accuse me of eurocentrism, which I hope to avoid in this paper. Despite this fact, I believe that the inevitable effects of the Climate Crisis and the need to see basic human rights observed across the world are enough reason to at least discuss the question: How can we begin to hold collective agents, states specifically, accountable for their actions?
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Gilboa, David. "The economic conditions of political liberty". The Ohio State University, 1989. http://catalog.hathitrust.org/api/volumes/oclc/42197316.html.
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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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Gregg, Samuel. "Challenging the modern world : Karol Wojtyla/John Paul II and the development of Catholic social teaching (with special reference to industrial relations, capitalism and relations between developed and developing nations". Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390343.
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Chiappini, Pedro. "Cartografias da empresa: práticas empresariais e produção de subjetividade". Universidade do Estado do Rio de Janeiro, 2008. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=7123.
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Talvez seja possível imaginar uma vida que não seja definida por sua relação com a Empresa esse conjunto de práticas do ser-cliente e do ser-empreendedor; essa maquinaria de produção de competência e conveniência, de gestão das temporalidades e das diversidades. Acredito que seja possível, pelo menos, outras relações com a Empresa e, portanto, outras subjetividades. Por isso realizo esta analise dentro de uma perspectiva diferencialista inspirada por Foucault, Deleuze e Guattari, pela Analise Institucional, pelo poder criador da ficção. O dispositivo é montado: acompanhamos as subjetivações empresariais em ação por meio da formação, do consumo, do trabalho, do cotidiano, das atitudes, amizades e sonhos de um personagem, descrevendo o funcionamento da Empresa o jogo de suas práticas e as regras que nele se produzem e o orientam. Ao fim, não é possível ou desejável que eu te diga o que sentir, pensar ou fazer com as conclusões, mas posso te dar o diagrama da Empresa o que ela é e o que ela faz e pedi-lo que você escolha uma vida empresarial, ou não.Maybe it is possible to imagine a life that is not definied by its relationship with the Enterprise this group of practices of being-client and being-enterpreneur; this machine producting competence and convenience, managing the times and diversitys. I believe thats possible, at least, another relationship with the enterprise, and another subjectivities. Thats why I do this analysis under a diferencialist perspective inspired by Foucault, Deleuze e Guattari, by the Institucional Analysis, by the creative power of fiction. The dispositive is arranjed: then we can follow the enterprise subjectivations in their action during the education, the consumption, the work, the dayly routine, the atitudes, friendships and dreams of a character, describing the operation of the Enterprise the game of its practices and the rules that are produced in this game and guides it. At the end i can`t tell you what to fell, think or do with the conclusions, but i can give you the Enterprise diagram what it is and what it do and ask you to choose a enterprise life, or not.
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Olivier, Marco René. "Manifestations of nihilism in selected contemporary media". Thesis, Nelson Mandela Metropolitan University, 2006. http://hdl.handle.net/10948/437.
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This study focuses on the concept or phenomenon of nihilism, given the regularity with which it manifests itself (to anyone who is aware of it in more or less theoretical or philosophical terms) in all kinds of cultural artifacts such as films, television shows or series, books such as novels or philosophical texts, and magazines. Most of these artifacts can be grouped together under the heading of the media in the present era. The objective of the study is to use the concept of nihilism to identify and analyse selected cases in contemporary media -- in the form of films and television series – to answer the question, with what kinds of nihilism people would come face to face if they knew how to recognize them. The study begins with an outline of a theoretical framework concerning the concept of nihilism. A number of thinkers’ work is used to come to grips with the complex phenomenon, but mostly it is Nietzsche whose thought seems to be valuable for present purposes. In the second chapter the spotlight falls on what is called (in this study) ‘capitalist nihilism’, which seems to belong with what Nietzsche called ‘passive nihilism’, but also seems to exhibit some aspects of ‘active nihilism’. The third chapter is an examination of nihilism in a foreign (Japanese) culture by concentrating on Japanese anime, to test the differences between Western (historically Christian) culture and one with a different cultural and religious history. The last chapter consists of the analysis of a specific (Western) film, I ‘heart’ Huckabees, which was selected because of the variety of ‘nihilisms’ found in it. The study seems to confirm that nihilism is indeed widespread in contemporary, postmodern culture.
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Da, Hora Pereira L. J. 1986. "A noção de capitalismo tardio na obra de Jürgen Habermas : em torno da tensão entre capitalismo e democracia". [s.n.], 2012. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279764.
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Orientador: Yara Adário FrateschiDissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Filosofia e Ciências Humanas
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Resumo: O tema da democracia constitui talvez o tema mais importante na obra do filósofo alemão Jürgen Habermas. No entanto, apesar da importância essencial de uma discussão vinculada diretamente aos seus aspectos normativos, pretendemos testar uma perspectiva complementar no estudo desta temática. Ora, é importante ressaltar que Habermas pensou a democracia não apenas a partir de suas possibilidades normativas de realização de ideais como os de autonomia e auto-determinação. Como um autêntico teórico crítico, ele também investigou as possibilidades concretas de institucionalização de formas democráticas de governo. A análise da relação tensa entre capitalismo e democracia é importante para refletir sobre os condicionamentos sistêmicos ou estruturais que o capitalismo impõe ao funcionamento dos regimes democráticos liberais. Ou seja, trata-se aqui de pensar a democracia a partir de suas possibilidades concretas de realização, o que pressupõe levar em conta os obstáculos impostos pelo capitalismo tardio. Desse modo, esta dissertação de mestrado tem como objetivo analisar as duas primeiras décadas da trajetória intelectual do filósofo alemão sob o prisma da relação entre capitalismo e democracia. Investigaremos como o tratamento dessa problemática surge a partir dos diagnósticos do capitalismo tardio produzidos pelo autor ao longo de diversas obras, culminando na sua Teoria da Ação Comunicativa (1981). Ademais, na trilha de Habermas, nos perguntaremos acerca do estado desta relação tensa no contexto do capitalismo contemporâneo, marcado pelo neoliberalismo, pela globalização e por crises
Abstract: The theme of democracy is perhaps the most important theme in the work of the German philosopher Jürgen Habermas. However, despite the essential importance of a discussion tied to its normative aspects, we intend to test a complementary perspective in the study of this issue. At present, it is important to emphasize that Habermas thought democracy not only from of their normative possibilities of realization of ideals, such as autonomy and self-determination. As an authentic critical theorist, he also investigated the concrete possibilities of institutionalization of democratic forms of government. The analysis of the tense relationship between capitalism and democracy is important to think about the systemic or structural constraints that capitalism imposes on the functioning of liberal democratic regimes. That is, we mean to think democracy from its concrete possibilities of realization, which requires taking into account the obstacles imposed by the late capitalism. Thus, this dissertation aims to analyze the first two decades of the intellectual history of the German philosopher from the perspective of the relationship between capitalism and democracy. We will investigate how the treatment of this topic emerges from the diagnoses of late capitalism produced by the author over several works, culminating in his Theory of Communicative Action (1981). Furthermore, on the steps of Habermas, we will ask about the status of this tense relationship in the context of contemporary capitalism, characterized by neoliberalism, globalization and crises
Mestrado
Filosofia
Mestre em Filosofia
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Soares, Paulo Sérgio Gomes. "Valores : um estudo sobre a não-neutralidade da ciência /". Marília : [s.n.], 2004. http://hdl.handle.net/11449/91407.
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Orientador: Isabel Maria Frederico Rodrigues LoureiroBanca: Marcos Barbosa de Oliveira
Banca: Maria Eunice Quilici Gonzalez
Resumo: Este trabalho apresenta a contribuição de Hugh Lacey para a tradição analítica na filosofia da ciência no que tange ao processo racional de escolha entre teorias rivais de uma perspectiva que envolve os valores, e fornece as bases para uma nova forma de ciência voltada para a resolução dos problemas sociais. Para o autor, a ciência se desenvolve de acordo com "estratégias de restrição e seleção" cujo papel é restringir as teorias a serem consideradas e selecionar os dados empíricos relevantes para o teste de teorias. A partir daí, dentro de cada estratégia, a seleção de teorias se dá em função dos valores cognitivos, tais como adequação empírica, simplicidade, poder explicativo, etc., de maneira tal que não permite interpretações relativistas. Uma estratégia é adotada pela comunidade científica com base em valores morais e sociais e a sua função é sintetizar as possibilidades dos fenômenos a fim de atender às perspectivas de alguma estrutura de valor. Segundo Lacey, a ciência moderna adota uma única estratégia, a estratégia materialista, responsável pela produção de teorias que representam o mundo em termos de leis, estruturas e processos subjacentes, sem levar em conta os contextos social, cultural e ambiental, isto é, gerando teorias pretensamente neutras que informam práticas tecnológicas, aplicáveis em princípio a quaisquer estruturas de valor. Esse ideal de racionalidade concebe a ciência como um empreendimento livre de valores morais e sociais, sendo aceito pela tradição analítica na filosofia da ciência como uma forma universalmente válida de produção científica. Porém, para Lacey, a ciência moderna não está livre de valores, uma vez que a estratégia materialista mantém uma relação de reforço mútuo com a supervalorização do controle da natureza (um valor social), dando origem... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: This work presents Hugh Lacey's contribution to the analytical tradition in the philosophy of science as regards the process of rational choice between rival theories from a perspective which involves values, and provides the bases for a new form of science concerned with the solution of social problems. In the author's view, science develops according to "constraint and selection strategies", whose role is to constrain the theories to be considered and select the empirical data relevant for the testing of theories. Then, inside each strategy, the choice of theories is made according to cognitive values, such as empirical adequacy, simplicity, explanatory power, etc., in a way that prevents relativistic interpretations. A strategy is adopted by the scientific community on the basis of moral and social values, and its function is to synthesise the possibilities of phenomena to satisfy the perspectives of some value structure. According to Lacey, modern science adopts only one strategy, the materialist strategy, responsible for the production of theories which represent the world in terms of underlying laws, structures and processes, without regard to social, cultural and environmental contexts, that is, generating supposedly neutral theories which inform technological practices, applicable in principle to any value structure. This ideal of rationality conceives science as an enterprise free from moral and social values, being accepted by the analytical tradition in the philosophy of science as a universally valid form of scientific production. However, for Lacey, modern science is not value free, since the materialist strategy has a mutually reinforcing relationship with the overestimation of the control of nature (a social value), giving rise to theories which are successful in technological practices...(Complete abstract, access undermentioned electronic address)
Mestre
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Valenti, Ricardo de Sant' Anna. "As práticas punitivas conforme o modelo socioeconômico capitalista no Ocidente: um panorama da Antiguidade à (Pós-)Modernidade". Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/21009.
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This study presents a panoramic analysis of the criminal practices in comparison with the development of the capitalist model that avenged in the western world, with three objectives: to demonstrate that the criminal practices are adjusted to the current socioeconomic model; to evidence that with the advent of the market economy and the capitalist mentality this phenomenon was concealed by liberal and positivist discourse, so as to (and for the purpose of) discursively legitimize material relations of power; and indicate, in an embryonic way, that the confrontation of this phenomenon in the criminal sciences is done by the broad resistance against the criminalizing manifestations.The examination carried out transcends dogmatic and, in philosophical territory, dialogue with other sciences (such as Sociology and History) in order to allow the interpretation of events in the matrix proposed by Critical Criminology. It starts from the analysis of the socioeconomic model of Antiquity and the medieval period and of the criminal exercises in the transition from the private and divine revenge to the public revenge. Then we analyze the economic and social transformation that began with mercantilism at the end of the Middle Ages, that changed criminalizing action, especially in the light of the economic-political usefulness gained by the modalities of penal sanction – a historical circumstance amply demonstrated by the history of imprisonment – a transformation that is consolidated with the Modernity of Illumination and in the positivist discourses that followed it. Finally, we come to the appreciation of the social and economic characteristics that can be punctuated today as identifiers of a post period: the postmodern criminal practices that allow the management of a population layer excluded from the process of globalization (especially economic), in the wake of neoliberal policies, in accordance with the consumer society of today. In this course, the hermeneutic-critical diagnosis of strategies, discourses, symbols and instruments that represent the punitive activity of the so-called modern state is presented
Faz-se no presente estudo uma análise panorâmica das práticas penais em cotejo com o desenvolvimento do modelo capitalista que vingou no Ocidente, com três objetivos: demonstrar que as práticas penais se ajustam ao modelo socioeconômico vigente; evidenciar que com o advento da economia de mercado e a mentalidade capitalista esse fenômeno foi acobertado pelo discurso liberal e positivista, de modo a (e com a finalidade de) legitimar discursivamente as relações materiais de poder; e indicar, de maneira embrionária, que o enfrentamento desse fenômeno no âmbito das Ciências Penais se faz pela resistência ampla contra as manifestações criminalizantes. O exame levado a efeito transcende a dogmática e, em território filosófico, dialóga com outras ciências (tais como a Sociologia e História) a fim de permitir a interpretação de acontecimentos na matriz proposta pela Criminologia Crítica. Parte-se da análise enxuta do modelo socioeconômico estamental da Antiguidade e do período medieval e das exercitações penais na transição da vingança privada e divina para a vingança pública. Depois se analisa a transformação econômica e social iniciada com o mercantilismo no fim do medievo, oportunidade em que ocorre a modificação da atuação criminalizante, especialmente à luz da utilidade econômico-política que ganham as modalidades de sanção penal – circunstância histórica amplamente demonstrada pela história da prisão –, transformação que se consolida com a Modernidade do Ilumisno e nos discursos positivistas que lhe seguiram. Então, finalmente, chega-se à apreciação das características sociais e econômicas que podem ser pontuadas hoje como identificadoras de um período pós: as práticas penais na Pós-modernidade que permitem o manejo de uma camada populacional excluída do processo de globalização (econômica, com maior ênfase), na esteira das políticas neoliberais, em conformidade a sociedade de consumo que se tem. Nesse percurso se faz presente o diagnóstico hermenêutico-crítico de estratégias, discursos, símbolos e instrumentos que representam a atividade punitiva do chamado Estado moderno
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Muntadas, Figueras Borja. "El tiempo como dispositivo en la era global. Acerca de las relaciones ontológicas entre tiempo y política". Doctoral thesis, Universitat de Barcelona, 2016. http://hdl.handle.net/10803/382820.
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El tiempo como problema es y ha sido objeto de numerosos y amplios estudios filosóficos. Con la política y lo político, sucede lo mismo. Sin embargo, la pregunta que nos hacemos es: ¿existe algún tipo de relación entre el primero y los segundos? Sí. Si hacemos un sondeo histórico entre algunos filósofos —lo que ha ocupado la primera parte de esta tesis- observamos que en Aristóteles, en Kant, en Heidegger, en Deleuze o en Badiou, encontramos esa relación. En la estabilidad de la polis, en la materialización de principios de la razón práctica en la Iey positiva, en la decisión que tiene como horizonte el futuro, en el acontecimiento y su fidelidad, en todos, tiempo y política se encuentran. Existe entre ambos una relación ontológica. Para cada autor, el ser de lo político y el ser del tiempo se sincronizan de acuerdo a un fin.
Este análisis hermenéutico nos lleva a preguntarnos: ¿cuál es la relación actual, en nuestro tiempo, que hemos llamado era global, entre tiempo y política? Partimos de lo siguiente: en la era global Realidad y capitalismo se identifican, el tiempo no es natural, sino que se corresponde con una serie de relaciones sociales que operan en planos muy diferentes. El plano de la sociedad de consumo, el plano de la red virtual, el plano del discurso económico y el plano laboral. El tiempo, en cada uno de estos planos, sincroniza series que permiten conectar, a través de una síntesis, al individuo con la Realidad. Luego, ¿qué es el tiempo? El tiempo es un dispositivo, construido social y políticamente, que conecta, de forma automática, al individuo con la Realidad. Como dispositivo, el tiempo es el operador que realiza la síntesis entre individuo y Realidad a través de cada una de las series en cada plano. La serie es la forma como el tiempo llena cada uno de los instantes, huyendo del vacío, en cada uno de los planos. La serie está en el plano, pero el plano no se reduce a la serie. Siempre existe lo heterogéneo, instantes que la serie no puede acoplar.
El tiempo opera —sincroniza- en la serie y ejecuta una síntesis de acuerdo a una finalidad. Lo hace de acuerdo a un plan: la autorreproducción del capital a través del individuo, que lo hace de forma automática y no consciente. Queda, entonces, abierta la pregunta: ¿existen otros dispositivos temporales que no atrapen al individuo a la Realidad de acuerdo al plan del capital? La respuesta: se están construyendo.Time as a problem and has undergone numerous large phiIosophical studies. With politics and political, it's the same. However, the question we ask is: Is there any relationship between the first one and second one? Yes. If we make a historical survey of some philosophers who has held the first part of this thesis, we note that: Aristotle, Kant, Heidegger, Deleuze or Badiou, we find that relationship. The stabiIity of the polis, i n the realization of principles of practical reason in positive law, the decision whose horizon the future in the event and his faithfulness, in all weather and politics meet. It exists between an ontological relationship. For each author, the essence of politics and time to be synchronized according to an end. This hermeneutical analysis leads us to ask: what is the current relationship, in our time, we have called global age, between time and politics? We start with the folIowing: in the global era Reality and capital ism are identified, time is not natural , but which corresponds to a number of social relationships that operate at very different levels. The plane of the consumer society, the plane of the virtual network, the level of economic discourse and the working level. Time, in each of these planes, synchronized series for connecting, through a synthesis, the individual with Reality. Then, what is time? Time is a device - social and politically constructed- connecting, automatically, the people with reality. As a device, time is the operator who makes the synthesis between people and Reality through each of the series in each plane. The series is how the full time each of the moments, fleeing the vacuum in each of the planes. The series is in the plane, but the plane is not reduced the number. There is always the heterogeneous moments that the series can't be coupled. Operates in time series, and performs a synthesis according to a purpose. It does so according to a plan: self-reproduction of capital through the individual, making it automatically and unconscious. Is then open the question: are there other temporary devices that do not trap the individual to reality according to the plan of capital? The answer: they are building.
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Redmond, Dennis Robert. "Global storm : Theodor Adorno's Negative dialectics /". view abstract or download file of text, 2000. http://wwwlib.umi.com/cr/uoregon/fullcit?p9978596.
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Thesis (Ph. D.)--University of Oregon, 2000.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 377-380). Also available for download via the World Wide Web; free to University of Oregon users.
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Melo, Ricardo Pereira de 1981. "Marx e a circulação capitalista". [s.n.], 2015. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281093.
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Orientador: Alcides Hector Rodriguez BenoitTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: Este presente trabalho pretende analisar a estrutura lógica e histórica de O Capital de Karl Marx e entender suas relações categoriais com o desenvolvimento dialético do conceito de circulação simples ou monetária presente no Livro 1 de O Capital e a sua continuação necessária do conceito de circulação creditícia presente no Livro 3 da mesma obra. A hipótese levantada por esse trabalho é que a circulação creditícia não pode ser desenvolvida de maneira isolada. A circulação creditícia é parte do desenvolvimento progressivo da circulação simples e, por isso, ligados dialeticamente pela exposição conceitual. Em O Capital, existe uma ordem expositiva das categorias usadas por Marx e, por isso, entender a circulação como um todo é necessário antes desenvolver as categorias mais simples presentes na circulação simples para avançar as categorias mais complexas da circulação creditícia
Abstract: The purpose of this study is to analyze the logical and historical structure of Capital by Karl Marx, understanding their categorical relations with the dialectical development of the concept of simple or monetary circulation in Book 1 of Capital and the necessary continuation of the concept of credit circulation in Book 3 of the same work. The main hypothesis is that the credit circulation cannot be developed in isolation. The credit movement is part of the progressive development of simple circulation and, therefore, dialectically connected by a conceptual exposition. In Capital, there is an expository order of categories used by Marx and, to understand the movement as a whole, is necessary to develop the simplest categories present in the simple movement to advance to the most complex categories of credit circulation
Doutorado
Filosofia
Doutor em Filosofia
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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 actuellesThis 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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Casselden, Michael T. "Land use planning, supermarkets and reciprocated ideologies : the construction and mediation of articulated discourses 1979-1999". Thesis, Loughborough University, 2001. https://dspace.lboro.ac.uk/2134/6787.
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A cultural studies approach is applied to an analysis of land-use planning theory and practice to seek a holistic understanding of events struggling in praxis to construct ideologies and paradigms about the supermarket phenomenon, in a post- Fordist age. This links interests shared and contested by Govemment and key parties as agents of social change, including Sainsbury's as a typification of the supermarket business and the planners' professional body. The thesis challenges positivist assumptions embodying tenets of classical economic theory and rationalist, empirical methodology. It focuses on attempts to achieve ideological hegemony by the re-articulation of common sense explanations through everyday events mediated by late industrial capitalism's commodification process. The nature of the post-modernist dialectic centred on Capital's modernisation project favouring a new service economy is explored in relation to an organic interplay between ideas and action, and the linking of planning theory to reification. The nature of ideological code systems in relation to retail land-use planning, as a feature of culture and their discursive role in an ongoing struggle for power and dominance, is evaluated in the deconstruction of historical and contemporary texts. A new concept of dialectical pluralism is offered which acknowledges the dynamic construction of ideologies and paradigms between parties in everyday relational experience. The methodology offers a wide, topic-based inductive research focus taking the four poles of Government, the planning profession, academia and the business sector at points of apparent harmony and disjuncture, to review the means by which events in time and space are struggled for to establish ideological hegemony. A priority is to compare and contrast assumptions underpinning the training of land-use planners that reward or inhibit vested and less defined interests, including those legitimising and funding professional research projects.
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Pook, Robert. "Why Rawlsian Liberalism has Failed and How Proudhonian Anarchism is the Solution". University of Toledo / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=toledo1304018146.
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Cengia, Andrea. "Per una teoria della teconologia. Raniero Panzieri e l'analisi marxiana dei processi produttivi". Doctoral thesis, Università degli studi di Padova, 2018. http://hdl.handle.net/11577/3424858.
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The main aim of this research is to define a theory of Technology in the production process. The starting point is identified in the work of Raniero Panzieri. Panzieri in the early Sixties combines theoretical analysis of Marx's Capital with the factory investigation. Panzieri's research indicates the non-neutrality of Technology applied to production processes. Finally Panzieri's conclusions are combined with the Marxian analysis on the Machines and Technology of Book I and Book III of Capital. The result is a critical perspective that investigates production processes with a high technological content.La tesi ha come scopo la definizione di una teoria della tecnologia. Il punto di partenza è individuato nella ricerca di Raniero Panzieri. Panzieri nei primi anni Sessanta unisce l'analisi teorica del Capitale alla indagine di fabbrica. La ricerca di Panzieri segnala la non neutralità della tecnologia applicata ai processi produttivi. Le conclusioni di Panzieri vengono qui combinate con la ripresa delle analisi marxiane sulle macchine e la tecnologia del Libro I e Libro III del Capitale. Il risultato è una prospettiva critica finalizzata a indagare i processi produttivi ad alto contenuto tecnologico.
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Doğan, Sevgi. "A critical investigation on the problem of the individual in Hegel and Marx’s philosophy". Doctoral thesis, Scuola Normale Superiore, 2014. http://hdl.handle.net/11384/86134.
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What is the place of the individual in Hegel and Marx’s philosophy? Within the scope of this question, the thesis will present an extensive investigation into the etymological, epistemological, historical, ontological, political and economic existence of the individual. Basically, the main subject is formulated around an examination regarding the political existence of the individual. As matter of fact, it is impossible to consider the existence of the individual outside of these above-mentioned cases. By way of the deliberations of these two philosophers about individuals and how these individuals generate their existence in the political sphere, the following question necessarily emerges: is it possible to speak of the existence of the individual in the modern state? While Hegel is known as a philosopher who talks about the individual and includes the individual in his philosophy more than others; Marx’s social philosophy has often been defined as society-centered and it has been proposed that there is not any place for the individual in his philosophy. According to this view, Marx did not touch on the issue of the individual and dealt only with issues relating to community while, philosophically and sometimes politically, Hegel’s political project is the most successful expression of the individual in the political sphere. However, one of the main objectives of this thesis is to refute this standpoint. To this end, this thesis raises two fundamental questions. First; when Hegel speaks of the individual, how much room in the political sphere does he really give to the individuals? Is his project of developing a political theory, which is allegedly individual-centered, successfully realized? Secondly, did Marx really ignore the individual? Accordingly, the main claim of this thesis is that although Hegel asserts that the individual exists in the political sphere and achieves their freedom within the state, in my view, within Philosophy of Right Hegel disproves himself; however, contrary to arguments claiming that Marx did not address the problem of the individual, within the context of his early writings, Marx presents an analysis of the individual and demonstrates by way of an economic and political criticism that the individual is not free as claimed. Starting from this point of view, we can conclude that the claim paradoxically stating that the individual exists in the state or in the political sphere is no more than illusion.
31
Fernández, Vicente Antonio. "Crítica de la tecnología de reencantamiento: la comunicación en la era digital". Doctoral thesis, Universidad de Murcia, 2007. http://hdl.handle.net/10803/10909.
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La sustitución del mundo maravilloso encantado por el reencantamiento tecnológico plantea una serie de problemas que atañen al advenimiento de la era digital. Nuestra Tesis intenta aproximarse a una teorización crítica del nuevo entorno virtual. En primer lugar, contextualizando las teorías sobre la técnica y la tecnología con la nueva realidad tecnocientífica, de la que surge una regresión al encantamiento arcaico. En segundo lugar, proponemos relacionar las nuevas tecnologías con el contexto socioeconómico del tardocapitalismo. En tercer lugar, nos ocupamos del reencantamiento en su vertiente digital, a través del condicionamiento estético, la mediación invisible de la experiencia y la afirmación de la unidimensionalidad en la sociedad digital. Como conclusión, la extrañeza con la que afrontamos el estudio de la comunicación digital nos hace vislumbrar en el ciberespacio una segunda realidad maravillosa e inestable, que actúa como fuente de poder al servicio de la economía neoliberal de mercado.The substitution of the enchanted and wonder world by the technological renchanting offers a sequence of problems concerning the rising of digital era. Our Thesis tries to approach to a critical theorization of the new virtual environment. Firstly, by contextualizing the theories about technique and technology, according with the technoscience and the consecutive return to the enchantment. Secondly, we propose to connect new technologies with the socialeconomic context of late capitalism. Thirdly, we realize the renchanting concerning the digital dimension, through the aesthetic constraints, the invisible mediation of the experience and the affirmation of unidimensionality in digital society. As conclusion, the strangeness in relation to the studies concerning digital communication expect us to treat cyberspace as a wonder and instable second reality, that evolves a power source for neoliberalist and market economy.
32
Mendes, Gigliola. "Em que espelho ficou perdida a minha face? : uma análise da condição da mulher nas Obras do cárcere de Antonio Gramsci". Universidade Federal de Uberlândia, 2013. https://repositorio.ufu.br/handle/123456789/15564.
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This research aims to discuss the woman condition on the capitalist system which has
the patriarchal model of society as one of his foundations as well as analyzing how
this question is bonded to the fight for society s transformation. Therefore, the
reflection proposes to situate the woman question inside the context of the class
struggle, opting for analyzing, not in the perspective of the feminist conceptions, but of
the Philosophy of Praxis of Antonio Gramsci. This option is justified considering that
the philosopher, despite of his ambiguous thought regarding the woman condition,
introduces in his Prison Works a relevant reflection concerning the theme. Such
reflection points the origins of the peculiar feminine subalternity, which prolongs itself
in the capitalism, and the necessity of forming a new feminine personality as a part of
the intellectual and moral reform constructed by organic intellectuals of the working
class , with the purpose of overcoming the burgess hegemony, in order to build one
nuova civiltà. Therefore, we will look forward to investigate this philosopher s demand
for the development of a new feminine personality, in order to comprehend if, by his
categories, it is possible to think about the emancipation and the liberation of the
women in the context of capitalism or if it is anticipated a limited role for woman on
this process, which she would simply had to adequate herself to the claims of the
working class, submitting again herself to a pedagogic relation with men, without
having an action room to overcome the peculiar obstacles for his gender in search of her
autonomy.Esta pesquisa busca discutir a condição da mulher no sistema capitalista que tem o modelo patriarcal de sociedade como um de seus alicerces e analisar como esta questão se vincula à luta pela transformação da sociedade. Por isso, a reflexão propõe situar a questão da mulher no contexto das lutas de classes, optando por analisá-la, não na perspectiva das concepções feministas, mas da filosofia da práxis de Antonio Gramsci. Essa opção se justifica porque o filósofo, a despeito de seu pensamento ambíguo em relação à condição feminina, apresenta nas Obras do cárcere uma reflexão relevante sobre o tema. Tal reflexão aponta a origem da peculiar subalternidade feminina, que se perpetua no capitalismo, e a necessidade de se formar uma nova personalidade feminina como parte da reforma intelectual e moral realizada pelos intelectuais orgânicos da classe trabalhadora , com o objetivo de superar a hegemonia burguesa, para se construir uma nuova civiltà. Dessa forma, buscar-se-á investigar essa demanda do filósofo pela formação de uma nova personalidade feminina, para compreender se, por meio de suas categorias, é possível pensar na emancipação e na libertação da mulher no contexto do capitalismo, ou se é prevista uma função limitada para a mulher neste processo, em que ela teria simplesmente que se adequar às reivindicações da classe trabalhadora, submetendo-se novamente a uma relação pedagógica com o homem, sem ter espaço de ação para superar os obstáculos peculiares ao seu sexo em busca de sua autonomia.
Mestre em Filosofia
33
Cukier, Alexis. "Pouvoir et empathie : philosophie sociale, psychologie et théorie politique". Thesis, Paris 10, 2014. http://www.theses.fr/2014PA100148/document.
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Cette étude questionne les catégories d’aliénation et de réification et les concepts de pouvoir et d’empathie pour fonder la critique des institutions du travail et de l’État dans les sociétés capitalistes contemporaines. L’aliénation est considérée en tant qu’elle consiste dans des effets d’instrumentalisation de l’empathie et de la coopération, qui résultent de processus de réification ancrés dans des formes d’organisation institutionnelle – notamment managériales, bureaucratiques et financières – qui rendent difficile ou impossible l’exercice démocratique du pouvoir. En interrogeant les concepts psycho-sociologiques qui permettent de fonder l’interprétation de ces catégories, nous montrons que l’empathie – la capacité de compréhension antéprédicative des affects, intentions et actions des autres individus – constitue le fondement de la coopération et l’objet de l’organisation du pouvoir, qui en détermine les mécanismes, en dirige les usages et ainsi contrôle, de manière aliénante ou démocratique, la coopération des individus. Cette conception du contrôle social de l’empathie permet de critiquer certaines expériences psycho-sociales négatives liées à la « forme entreprise » des rapports sociaux capitalistes, et de leur opposer la possibilité d’une participation de tous les individus à l’activité de réorganisation et de contrôle social des formes institutionnelles de leur coopération. Ce travail propose finalement d’allier certains apports du marxisme et du pragmatisme pour appuyer la critique de l’aliénation et de la réification sur une théorie, psychologiquement fondée, du contrôle social et de l’exercice démocratique du pouvoirThis study questions the categories of alienation and reification, and the concepts of power and empathy, in order to ground the criticism of contemporary capitalist institutions of labor and the State. In our view, alienation results from instrumentalizing empathy and cooperation; which is, itself, an effect of reification processes. Such processes occur within specific forms of institutional organization (especially management, bureaucracy, and finance) which impede or disenable the democratic exercise of power. We survey the psycho-sociological concepts underlying such an interpretation of these critical categories, and point out that empathy – the antepredicative understanding of the affects, intentions and actions of other individuals – constitutes the ground of cooperation and the object of power. Power itself determines the mechanisms and conducts the practical uses of empathy, thereby controlling, either in an alienating or in a democratic way, the cooperation of individuals. This theory of the social control of empathy enables the criticism of specific psycho-social negative experiences that are connected with the « corporateness » of capitaliste social relations, but also enables social philosophy to promote the possible participation of all individuals against the activity of reorganizing and controlling the institutional forms of their cooperation. Our study finally attempts to combine the contributions of marxism and pragmatism to social philosophy, in order to ground the criticism of alienation and reification on a psychologically consistent theory of the social control and the democratic exercise of power
34
Burton, Leah Michelle. "Influencing Capitalist Attitudes to Drive More Capital Towards Social Good". Antioch University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1627048054529815.
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Herzog, Lisa Maria. "Inventing the market. Smith, Hegel and political theory". Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:39eb8122-b2a3-4070-8fc2-12ed6e5568cc.
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This thesis analyses the constructions of the market in the thought of Adam Smith and Georg Wilhelm Friedrich Hegel and their relevance for contemporary political philosophy. Combining the history of ideas with systematic analysis, it contrasts Smith’s view of the market as a benevolently designed ‘contrivance of nature’ with Hegel’s view of the market as a ‘relic of the state of nature.’ In two interpretative chapters these two constructions of the market are discussed within the contexts of Smith’s and Hegel’s thought. In three systematic chapters, the relevance of these different constructions for the problems of identity and community, social justice, and different notions and dimensions of freedom is discussed. The first of these chapters argues that the conceptualization of the labour market as a market place for human capital or as a locus for the development of a professional ethos has a deep impact on how one thinks about the relation between individual and community, cutting across the debate between liberals and communitarians. The second systematic chapter shows that the market can be seen either as an instrument for addressing issues of social justice or as an institution against which social justice needs to be realized: for Smith, who thinks that free markets reward virtue and equalize income, it is the former, whereas for Hegel, who holds that free markets lead to unpredictable results and exacerbate social differences, it is the latter. The third systematic chapter addresses the relation between different aspects of liberty and the market. It shows that the market offers both chances and risks for liberty in the sense of individual autonomy, and analyses the relations of the market to positive liberty in a political sense. The concluding chapter draws some broader methodological lessons, arguing for a closer integration of economic and political theory at a ‘less-ideal’ level.
36
Guien, Jeanne. "Obsolescences : philosophie des techniques et histoire économique à l'épreuve de la réduction de la durée de vie des objets". Thesis, Paris 1, 2019. http://www.theses.fr/2019PA01H207/document.
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La notion d’obsolescence met en jeu notre rapport aux objets et à l’action, nos représentations de l’histoire et du temps. Elle questionne le devenir des techniques, la négativité à l’œuvre dans l’histoire des pratiques. C’est une notion controversée, dont les enjeux sociaux, économiques et écologiques font débat. La controverse actuelle, focalisée sur la notion d’ «obsolescence programmée», tend cependant à réduire l’obsolescence à une pratique dissimulée, sur la base de discours postulant toute sorte de déterminismes historiques. Cette thèse propose d’élargir la réflexion à l’ensemble des produits éphémères et des notions qui les désignent, afin d’étudier l’histoire de leur mise en marché et en discours. Par une enquête historique et philosophique, on montre que la réduction de la durée de vie des objets est depuis deux siècles une pratique courante qui a fait l’objet de théorisations publiques, tantôt critiques, tantôt apologétiques, en Europe et aux États-Unis. L’obsolescence, mise en récit, est traitée tantôt comme une conséquence de l’activité humaine, tantôt comme une loi de l’économie, de la nature ou de l’histoire. Critiquant cette approche, comme celle qui réduit l’obsolescence à un vice caché, cette thèse étudie des objets officiellement conçus, vendus et achetés pour leur durée de vie limitée — les produits jetables — et montre comment la jetabilité a été construite comme une propriété distinctive et valorisante de produits fort divers, et fort utilisés. À partir du cas du gobelet jetable, on analyse la réduction de la durée de vie des objets comme limitation de leur présence au monde, occultation de leur réalité économique, matérielle et environnementaleThe notion of obsolescence adresses our relationship with objects and human action, our representations of history and time. It challenges technological and social change. It is a controversial topic, raising environmental, economic and social issues.However, focused as it is in France on the notion of "programmed obsolescence”, the current controversy tends to confine the debate to concealed practices, on the basis of considerations conveying a deterministic view of history. This dissertation broadens the scope of reflection and discusses all commercial short-lived products and all the notions used to qualify them. Since they have been on the market for two centuries, we argue on the basis of a historical and philosophical inquiry that shortening the lifespan of objects has been a common and open practice in Europe and the United States. Throughout the XIXth and XXth centuries, obsolescence has been theorized, criticized or promoted publicly in various narratives, which often define it as an effect of human activity, or uses it as a law of economics, nature or history. In order to criticize these approaches and reinforce the demonstration that commercializing obsolescent products has been a public and accepted practice, this dissertation examines the case of objects publicly designed with a limited lifespan : disposable products. We argue that disposability has been constructed as a distinctive and positive feature of a wide range of various products. Through the case study of disposable cups, we ultimately consider some pathways for further research on the shortened lifespan of objects, as devices used to conceal their own social, material and environmental reality
37
Landman, Leanne. "Restoring Shalom in the economy". Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51899.
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Thesis (MA)--Stellenbosch University, 2000.ENGLISH ABSTRACT: This thesis investigates why human poverty and environmental degradation still exist to the extent that they do in a world where there appears to be sufficient scientific and social knowledge to reduce them considerably. It asserts that the reason they continue to exist on such a large scale is because their root cause - a mistaken understanding of humanity's role in creation - has not been sufficiently examined. Humanity's mistaken understanding of ourselves as the Cartesian lords of creation is addressed by introducing the Biblically-based concept of Shalom, as interpreted by theologians Ulrich Duchrow and Gerhard Liedke in their book, Shalom. Biblical Perspectives on Creation, Justice and Peace (1987). The concept stresses how our exploitative relationship towards creation results in destructive relationships with our fellow human beings and ultimately with God. The thesis argues that global capitalism's central value of accumulating wealth for its own sake has severely disrupted Shalom in society and the rest of creation. Using a second work of theologian Ulrich Duchrow, Alternatives to Global Capitalism. Drawn from Biblical History Designed for Political Action (1995), the social and environmental poverty inducing structures within the world economy are highlighted. It is asserted that in order to reduce poverty and environmental degradation within the economy, this central value of wealth accumulation for its own sake has to be replaced with one that seeks to satisfy the basic needs of all people. The thesis also discusses the inability of the South African government's macro economic strategy - the Growth, Employment and Redistribution plan (GEAR)- to create Shalom. In order for the macro-economic strategy of South Africa to address the exploitative relationships that exist within the economy, it is argued that a more critical attitude towards the values and structures of the market economy is needed.
AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die vraag hoekom armoede en omgewingsaftakeling steeds bestaan in 'n wêreld waar genoegsame wetenskaplike en sosiale kennis beskikbaar is om dit aansienlik te verminder. Dit argumenteer dat die rede waarom hierdie probleme op so 'n groot skaal voortbestaan, is omdat hulle grondoorsaak - 'n verkeerde verstaan van die mens se rol in die skepping - nie voldoende ondersoek is nie. Die mensdom se misverstaan van sigself as die Cartesiaanse meesters van die skepping word aangespreek deur die ondersoek van die Bybels-gebasseerde konsep van Shalom, soos geïnterpreteer deur die teoloë Ulrich Duchrow and Gerhard Liedke in hulle boek Shalom. Biblical Perspectives on Creation, Justice and Peace (1987). Die konsep benadruk hoe ons eksploiterende verhouding tot die skepping resulteer in 'n vernietigende verhouding met ons medemens en uiteindelik, met God. Die tesis argumenteer dat globale kapitalisme, met die akkumulasie van welvaart vir sigself as sentrale waarde, Shalom ondermyn in die wêreld en die res van die skepping. Deur gebruik te maak van 'n tweede werk van die teoloog Ulrich Duchrow, Alternatives to Global Capitalism. Drawn from Biblical History Designed for Political Action (1995), word die strukture wat sosiale- en omgewings-armoede veroorsaak binne die wêreldekonomie, ondersoek. Dit word gestel dat, ten einde armoede en omgewingsvernietiging te verminder, hierdie sentrale waarde van welvaartakkumulasie vir sigself vervang moet word met een wat daarna streef om die basiese behoeftes van mense te bevredig. Die onvermoë van die Suid-Afrikaanse regering se makro-ekonomiese strategie, naamlik die Groei-, Werkskeppings- en Herverdelingsprogram (GEAR) - om Shalom te skep, word ook bespreek. Dit word geargumenteer dat, ten einde 'n situasie te bereik waar die makro-ekonomiese strategie van Suid Afrika die eksploiterende verhoudings binne die ekonomie aanspreek, 'n meer kritiese houding ten opsigte van die waardes en strukture van die vryemark ekonomie benodig word.
38
Nepomuceno, Penélope Diniz Bittencourt 1976. "Método, capitalismo e ideologia a partir de Marx". [s.n.], 2014. http://repositorio.unicamp.br/jspui/handle/REPOSIP/279571.
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Orientador: Alcides Hector Rodriguez BenoitDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
Made available in DSpace on 2018-08-26T14:41:08Z (GMT). No. of bitstreams: 1 Nepomuceno_PenelopeDinizBittencourt_M.pdf: 1783415 bytes, checksum: 399f24ff66cbe0a2ba76394954bfdd16 (MD5) Previous issue date: 2014
Resumo: O objetivo primordial deste trabalho é, visando à prática, analisar de modo crítico aquilo que Marx denomina como sendo ideologia. Contudo, a apreciação de qualquer temática marxista deve considerar a totalidade na qual se encontra inserida, bem como a relação dialética existente entre seus mais variados elementos. Por isso, começar pelo método, passando pelo sistema, longe de constituir apenas uma escolha, revela-se como exigência basilar que deve nos acompanhar durante toda a empreitada
Abstract: The main objective of this work is to analyze in a critical way what Marx called as being ideology, aiming at the practice. However, the attention to any Marxist theoretical framework must consider the entirety in which it is found, as well as the dialectical relation present amongst their most diverse elements. Therefore, starting from the method, passing through the system, far from constituting only a choice, reveals itself as a basic requirement that must accompany us during this undertaking
Mestrado
Filosofia
Mestra em Filosofia
39
Nilsson, Jakob. "The Untimely-Image : On Contours of the New in Political Film-Thinking". Doctoral thesis, Stockholms universitet, Institutionen för mediestudier, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-81428.
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This study creates and develops a concept called the untimely-image including two sub-concepts called contours of the new and the untimely-site. The untimely-image concerns the clearing for and the expression of figures of “potential” in thought in the form of moving-images. The aim of these concepts is to form a critical framework for evaluating and conceptualizing political film as expressive, not of the new itself but of its “untimely” contours. The untimely-image, and its many implications, is developed over the course of six chapters. Chapter 1 extensively defines “contours” and “new” as operative in this study, and also introduces a theme that runs through all the chapters: how to think the contours of the new in relation to the cult of the new in consumer culture and in relation to the larger mechanisms of advanced capitalism. Chapter 2 defines the parameters of the untimely-image as specifically regarding moving images, and continues the development of this concept. In Chapters 3 to 6, The Wire (David Simon, 2002-2008) serves the double function of complicating and giving specification to the elaboration of the untimely-image as well as a case in which the untimely-image is used as a critical framework. The Wire and the untimely-image relate in processes of juxtaposition, wherein they meet, cross over, separate, and reproblematize each other. An untimely-image is fully defined in relation to concrete political issues. The untimely-image is therefore advanced by articulating the components and characteristics that, independently of the concrete issue, remain in every case, as well as by putting the concept to work regarding two specific problems in The Wire: its expression of blackness and its mapping of advanced capitalism.
40
Kilinc, Dogan Baris. "Labor, Leisure And Freedom In The Philosophies Of Aristotle, Karl Marx And Herbert Marcuse". Master's thesis, METU, 2006. http://etd.lib.metu.edu.tr/upload/3/12607733/index.pdf.
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The aim of this study is to present an examination of the philosophies of Aristotle, Karl Marx and Herbert Marcuse concerning labor and leisure in the context of freedom. These philosophers have paid attention to the concepts labor and leisuretheir view of freedom is dependent on the relationship they have established between labor and leisure. To this end, I firstly give a general overview of the concepts labor, leisure and freedom
afterwards, I try to show how these concepts have been considered in the history of thought. I examine the concepts labor and leisure in Aristotle&rsquo
s political and ethical thought. I discuss the connection between Aristotle&rsquo
s perfect state and his view of ethics in the context of labor and leisure, and the relation between best way of life and freedom in Aristotle is presented. Next, I analyze Karl Marx&rsquo
s view of human nature and his theory of estrangement. I investigate the condition of labor and leisure in the capitalist society from Marx&rsquo
s point of view
and consider Marxian conceptions &ldquo
the realm of freedom&rdquo
and &ldquo
the realm of necessity&rdquo
is considered in context of labor and leisure. Lastly, I analyze Herbert Marcuse&rsquo
s critique of the advanced industrial society and the thoughts on &ldquo
one dimensional man&rdquo
it creates. I dwelled on the possibilities of technological developments, and the changes they bring about concerning labor and leisure, both as means of servitude and freedom. In the conclusion, I give a brief summary, and consider the similarities and differences among the views of Aristotle, Karl Marx and Herbert Marcuse concerning labor, leisure and freedom.
41
Greenspan, Anna. "Capitalism's transcendental time machine". Thesis, University of Warwick, 2000. http://wrap.warwick.ac.uk/4520/.
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This thesis seeks to establish a connection between abstract thought and material practice. It does so by focusing on the relation between the transcendental philosophy of time and the socio-technics of time-keeping practices. The thesis begins with a discussion of Kant's philosophy of time as outlined in the Critique of Pure Reason. It argues that Kant's discovery of the transcendental coincides with the development of an entirely new conception of time. This new conception overturns classical thought by making a distinction between the abstract form of time and the empirical phenomena of movement and change. The second chapter maps the transcendental philosophy of time on to the history of capitalist time-keeping. This history includes: the invention and development of the mechanical clock, temporal standardization and the increasing importance of the equation 'time = money. The aim in bringing these two spheres together is to show, both that Kant's philosophy of time owes much to his empirical surroundings, and also that capitalist time can only be understood through the temporal abstraction of transcendental thought. This link between Kant and capitalism is blocked, however, by a dividing line which separates the philosophical nature of time from the empirical changes of history. In order to surpass this problem the thesis turns to the work of Deleuze and Guattari whose 'transcendental materialism' connects the abstract production of time with empirical innovations. This is accomplished by replacing the classical conception of a transcendent eternity with the immanent materiality of an exterior plane. This plane - which they call Aeonis composed of thresholds, or singular events which make no distinction between time and that which occurs in time. The final chapter explores the dawn of the third millennium - or Y2K - as constituting one such Aeonic event.
42
Keating, M. C. P. "The Capitalist ethic and the spirit of Protestantism : A corrective to the Weber thesis". Thesis, University of Salford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.353982.
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Tse, Ngo-sheung y 謝傲霜. "Reading consumption: image, identity and consumption in late-capitalist society". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2002. http://hub.hku.hk/bib/B31953736.
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Tse, Ngo-sheung. "Reading consumption : image, identity and consumption in late-capitalist society /". Hong Kong : University of Hong Kong, 2002. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25262142.
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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)
46
Gallo, Lassere Davide. "Argent et capitalisme : de Marx aux monnaies du commun". Thesis, Paris 10, 2015. http://www.theses.fr/2015PA100130.
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Les analyses développées dans cette thèse de doctorat visent à mettre en évidence le rôle éminemment politique de la monnaie. À la différence de ce que soutient la doxa néoclassique, la monnaie n'est pas neutre du point de vue économico-politique. Elle matérialise des rapports de force qui traversent toute la société et qui s’avèrent riches d’implications variées.La recherche se divise en trois parties : « Argent et capitalisme », « Argent et néocapitalisme », « Argent et postcapitalisme ». Elles sont précédées par une préface, dans laquelle j’expose ma démarche épistémologique, et par une introduction ontologique, dans laquelle je me place du point de vue de la projectualité sociétale de subjectivités qui luttent pour réinventer l’argent en fonction de leurs besoins et de leurs exigences. La première partie de la thèse, à travers une analyse croisée de l’oeuvre de Marx, de Simmel et de Keynes, se focalise sur les caractéristiques principales de la monnaie capitaliste : outil de domination, facteur de mobilisation des passions et vecteur de transformation sociale. La deuxième partie explore les aspects cruciaux de la crise néocapitaliste : le redéploiement global du régime d’accumulation, la financiarisation de la vie quotidienne et l’institution de l’euro. La troisième partie, après avoir envisagé les conditions d’une transition postcapitaliste, examine deux pratiques susceptibles de déclencher des processus nouveaux de subjectivation politique : les revendications d’un revenu social garanti et les expérimentations de circuits monétaires complémentaires. Les conclusions sociopolitiques esquissent enfin quelques pistes qui visent à articuler une théorie générale des monnaies du communThe analyses developed in my doctoral dissertation intend to stress the eminently political function played by money. Unlike neoclassic economic theory, I argue that currency is not neutral in economic and political terms. It materializes the power relationships that influence society, producing effects of different nature. The research consists of three parts: “Money and capitalism”, “Money and neocapitalism”, “Money and postcapitalism”. They are introduced by a preface in which I present my epistemological approach and by an ontological introduction, in which I focus on the social projects of the subjectivities who struggle to reinvent money adapting it to their needs. The first part of the dissertation, through a reading of the works of Marx, Simmel and Keynes, focuses on the main features of capitalist money: a tool for domination, a mobiliser of passions and a vector of social transformation. The second part explores some key elements of the crisis of neocapitalism: the global redeployment of the regime of accumulation, financialization of everyday life and the institution of euro. The third part, after an evaluation of the conditions of postcapitalistic transition, examines two practices capable to trigger original processes of political subjectivation: claims for a guaranteed social income and experimenting complementary monetary circuits. Finally, in the socio-political conclusions I delineate some paths in order to articulate a general theory of the common’s coins
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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’historicitéBased 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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Groyer, Sébastien. "Capitalisme et économie de marché". Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010515/document.
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Les termes capitalisme et économie de marché sont assimilés depuis le milieu du XIXème siècle, date de leur apparition sémantique. L'examen de la définition précise du capitalisme chez ses plus éminents auteurs, Marx, Weber, Schumpeter ou Braudel, révèle cependant chez chacun une définition différente, originale, qui démontre l'existence d'une divergence entre le capitalisme et l'économie de marché. Le capitalisme est donc réévalué et redéfini comme le pouvoir de marché des actionnaires, subi par les salariés comme par les clients mais accepté socialement, L'économie de marché est, elle, redéfinie par la liberté, d'entreprendre comme de choisir. La séparation du capitalisme et de l'économie de marché que ces définitions nouvelles apportent permet une critique nouvelle, du pouvoir en économie, et de ses abus, au nom de la liberté, qui prive le capitalisme de ses arguments de défense.La concurrence disparaît du capitalisme pour se retrouver au centre de l'économie de marché. S'y ajoute la coopération, créant un objectif d'équilibre des pouvoirs plutôt que de perfection comme le proposait l'économie néoclassique. La coopération, au coeur de l'entreprise, ouvre la possibilité nouvelle d'une meilleure satisfaction du client en complément de la concurrence. La gouvernance de l'entreprise capitaliste, dans l'intérêt des actionnaires, doit donc évoluer vers une gouvernance équilibrée, créatrice de compromis issus des intérêts légitimes mais divergents des clients, des salariés et des actionnaires. L'économie de marché d'équilibre des pouvoirs, intégrant la concurrence et la coopération, apparaît comme une solution libérale, non étatique, au pouvoir capitalisteEver since they have been conceptually created in the middle of the 19 century, capitalism and market economy have been intertwined. Nevertheless, an accurate study of the definition of capitalism by the most eminent writers such as Marx, Weber, Schumpeter or Braudel, proves the existence of a wide array of definition, which tends to demonstrate a c1ear divergence between capitalism and market economy. Capitalism is therefore re-evaluated and redefined by the market power of shareholders, endured by employees as well as customers, yet socially accepted. Market economy is redefined by the freedom of enterprise as well as choice. Separating capitalism from market economy with these new definitions induces a new criticism of power and its abuse in the name of freedom, which sever capitalism from its traditional defense rhetoric.The notion of competition shifts from capitalism to market economy. Cooperation is added to the market economy, creating a goal of balance of powers rather than perfection as it was suggested by the neoclassical economies. Inscribed al the heart of the company, cooperation opens up a greater customer satisfaction, complementing competition. Corporate governance of a capitalist company, focused on the shareholders' interests, must evolve into balanced corporate governance, enabling compromises stemming from the divergent but legitimate interests of customers, employees, and shareholders. A new market economy with a clear balance of powers, shared between competition and cooperation, comes forth as the liberal, non-State solution to solving the capitalist power
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Maronneau, Laurent. "Le milieu de la laïcité : contextes, espaces et temps". Thesis, Université de Lorraine, 2016. http://www.theses.fr/2016LORR0153.
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Cette thèse aborde la laïcité en tant que notion à interroger et à placer dans son contexte historique, mais aussi politique et social. La laïcité est un type d’individuation psychique et collective qui apporte à ceux qui la pratiquent un apaisement des relations interpersonnelles, permettant la libre expression des opinions. D’une part, la laïcité sera distinguée de la tolérance et de la sécularisation, toutes deux nécessaires à son déploiement ; d’autre part, seront discutées, au sein même de la laïcité, les postures combatives anti-cléricales et inversement, celles qui permettent la constitution d’un espace apaisé de libre expression (qui suppose la liberté de conscience)This thesis addresses laicity as a notion which is to be questioned and set in its context – historical, but also political and social. Laicity is a particular form of psychical and collective individuation which brings to those who practice it an appeasement in their interpersonal relations, allowing for the free expression of opinions. On the one hand, laicity will be distinguished from toleration and secularization, which are both necessary for its development; on the other hand, there will be a discussion, within the framework of laicity, of the twin postures of combative anti-clericalism, and its opposite which allows the constitution of a space of pacified free expression (which supposes a freedom of conscience)
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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 CapitalWhat 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