... Diese Studien führten schließlich zu seinen Notizbüchern, die als die "Ökonomischphilosophischen Manuskripte" bekannt wurden, in denen er zum ersten Mal das Konzept der "Entfremdung" darlegte -eine Theorie, die den inneren Widerspruch des kapitalistischen Arbeitsprozesses beschreibt (Marx, 1844(Marx, /1964 Akkumulationsprozess systematische Krisen und Ungleichheiten produziert (Heinrich, 2012, S. 157). Marx' Arbeit stützt sich auf das Studium von politischen und wirtschaftlichen Schriften und auf seine detaillierte Analyse der ökonomischen Daten des 19. ...
... Diese Studien führten schließlich zu seinen Notizbüchern, die als die "Ökonomischphilosophischen Manuskripte" bekannt wurden, in denen er zum ersten Mal das Konzept der "Entfremdung" darlegte -eine Theorie, die den inneren Widerspruch des kapitalistischen Arbeitsprozesses beschreibt (Marx, 1844(Marx, /1964 Akkumulationsprozess systematische Krisen und Ungleichheiten produziert (Heinrich, 2012, S. 157). Marx' Arbeit stützt sich auf das Studium von politischen und wirtschaftlichen Schriften und auf seine detaillierte Analyse der ökonomischen Daten des 19. ...
... Im Kapitalismus etwa stehen sich Bourgeoisie und Proletariat als antagonistische Klassen gegenüber, deren Konflikt die strukturellen Ungleichheiten des Systems offenbart (Postone, 1993, S. 72 (Sperber, 2013, S. 198 (Marx & Engels, 1846/1970). Marx beschreibt diese ideologische Kontrolle als "falsches Bewusstsein," durch das die proletarische Klasse die systematische Natur ihrer Unterdrückung nicht vollständig erkennt (Lukács, 1923(Lukács, /1971 (Eagleton, 1991, S. 24 (Marx, 1867(Marx, /1976 (Marx, 1844(Marx, /1964 (Fromm, 1961, S. 37 (Foley, 1986, S. 58 (Marx & Engels, 1848/1998 (Mészáros, 1995, S. 206 (Mandel, 1972, S. 98 (Mandel, 1972, S. 112). ...
Karl Marx für Beginner bietet eine umfassende Einführung in die zentralen Ideen und Konzepte der Marx’schen Theorie, die von historischen Materialismus und Klassenkampf bis hin zu Kapital und Ideologie reichen. Das Buch richtet sich an Leserinnen und Leser, die keine Vorkenntnisse in der marxistischen Theorie haben, und zeigt auf, wie Marx’ Analysen des Kapitalismus und seiner sozialen Strukturen auch in der heutigen globalen Gesellschaft relevant sind. Neben den Grundzügen der Marx’schen Kapitalismuskritik werden moderne postmarxistische Ansätze behandelt, die Themen wie Hegemonie, radikale Demokratie und digitale Alternativen zum Kapitalismus aufgreifen. Das Werk lädt zur kritischen Reflexion über die Ursachen globaler Ungleichheiten und ökologischer Krisen ein und beleuchtet, welche Perspektiven Marxismus und postmarxistische Theorien für eine gerechtere und nachhaltigere Zukunft bieten.
... Alienation, as described by Karl Marx in the Economic and Philosophical Manuscripts of 1844, which were published posthumously in 1932, not only affects the worker in his relationship with the product of his work, but the human being in his capacity to recognize himself as a full and autonomous being (Marx, 1932). In this alienation, personal emotions and aspirations are replaced by the priorities of the system, generating a feeling of emptiness that, paradoxically, contributes to the perpetuation of the power structure; that is, a dehumanized individual does not question, does not rebel, simply acts as expected of him. ...
... Marx 1971cMarx , 1973Marx , 2000Marx , 1971bMarx , 1971a ...
مارکس و انگلس این تصور را پیش پای جامعه قرار می‌دهند که رهایی زن به رهایی از هرگونه ستم، استثمار، بهره‌کشی انسان از انسان و در نهایت رهایی از شیوه‌های تولید سرمایه‌داری و دیگر شیوه‌های تولیدی طبقاتی غیر‌سوسیالیستی گره خورده است. مارکس و انگلس در آثار و نوشته‌های مختلف خود به بررسی جایگاه زنان در جوامع مختلف پرداخته اند و از طریق تجزیه و تحلیل شیوه‌های تولیدی از جمله شیوه‌ی تولید آسیایی، جوامع غیراروپایی، شکل خانواده و روابط انسانی و جوامع موسوم به کمونیسم اولیه تلاش کرده اند به شکل ماتریالیستی تاریخی ریشه‌های واقعی بردگی زنان در طول تاریخ را نشان دهند و علاوه بر آن تلاش کرده اند با طرح آلترناتیو انقلابی و شکلی از رئال‌پولیتیک انقلابی در ارتباط با مساله‌ی زن راهکار برون‌رفت از بردگی و شی‌وارگی زنان را تئوریزه کنند.
... Both insights -labour as mediation, and as potentially estranged labour -must be understood in relation to each other. As workers do not realise their own purposes and passions, their work mediates opposites and thus 'produces castles, but for the worker hovels […]; it produces spirit, but for the worker nonsense' (Marx, 1844(Marx, /2005. Understanding future-making as labour suggests that labour produces futures, but for the worker 'futurelessness'. ...
This article proposes that future-making is hard work. Drawing on examples of work on and around infrastructure projects in East Africa, we show how people orient themselves towards the future through both imagination and material practices. We argue that work navigates between apparent opposites, and identify three antagonisms that are particularly relevant to our argument. First, we discuss how labour mediates between material reality and anticipatory imagination, extending this argument to include a mediation between material present and immaterial future imaginaries. Second, we show how labour can oscillate between visible, even spectacular, performance of labour and employment, and the invisible work of often marginalised people. Finally, we argue that while labour is often characterised by exploitative dynamics, it also offers possibilities for resistance – as well as promises of liberation – through organised labour in various forms. We conclude that (organised) labour, particularly around infrastructure projects, has the potential to make marginalised futures visible and real, thus challenging dominant imaginaries and material realities of the future inscribed by infrastructure master plans. These arguments are illustrated by vignettes collected during fieldwork on the Nairobi Express, along the proposed Lamu Port-South Sudan-Ethiopia-Transport (LAPSSET) corridor in Kenya and around a dam construction site in Tanzania.
... No obstante ser una de las consecuencias más evidentes, estos trabajadores precarizados no lo ven de ese modo, ciertamente porque al ser, objetos de la subjetivación neoliberal, ha liberado el homo oeconomicus (Read, 2022), no solo como actor en tal esfera, sino que este se prolonga en su racionalidad y modo de ser hacia las otras. De hecho, Marx ya había apuntado que lo económico inficionaba profundamente la vida como un todo (Marx, [1932(Marx, [ 1844), algo que se potencia aún más en la actual etapa do capitalismo, donde su métrica está basada casi que exclusivamente en las relaciones de mercado. Al fin y al cabo, el neoliberalismo termina siendo más reduccionista que el peor de los marxismos, pues su epistemología se basa en una jerarquía en las que priman las relaciones de mercado, a lo cual todo lo otro debe ser sometido (Hayek, 1952). ...
La irrupción de las “Nuevas” Derechas produjo un quiebre radical en el tablero político, con comportamientos que parecen irracionales desde ciertas perspectivas. Ante ello, postulamos en esté artículo lo contrario, tratando de entender algunas de las diferentes formas de racionalidad que asumen. Para demostrarlo, examinaremos teóricamente muchos de sus casos empíricos, en especial los de Estados Unidos y Brasil, desde los cuales construimos tal hipótesis. Ellas representan una respuesta de oposición a la desestructuración causada por la modernidad, en particular la ampliación de derechos; el aumento de la incertidumbre estructural, eminentemente económica; y la crisis de lo político, con el colapso de instituciones de viejo tipo y el ascenso de la anti política. Lo que, en abierta paradoja, se realiza más desde el utilitarismo que la subjetivación neoliberal ha instalado, para lo cual estos grupos proponen un ajuste en la gramática interpretativa de las Antiguas Derechas, recuperando algunos de sus elementos clásicos y proponiendo otros pocos verdaderamente nuevos, en particular para retrotraer su mundo a un periodo anterior.
... His works, particularly "Die Philosophie des Geldes," delve into the dual role of money as both a facilitator of social relations and a potential source of alienation, highlighting the transformative power of money in modern urban life. The critical theories and modern critiques by Karl Marx (Marx, 1968) offer insights into the commodification of human relations through money, emphasising its role in alienating individuals from their true human nature. Jacques Derrida (Derrida, 1992;1999) expands on the concept of money and value, exploring the philosophical implications of monetary transactions and their role in defining truth and ethics in modern society. ...
This article delves into the foundational philosophy of money, exploring its pervasive influence on the conceptual framework of the global financial and monetary systems. Tracing philosophical attitudes towards money from ancient to modern times, it critically examines the moral and ethical tensions inherent in the relationship between money and truth. The analysis begins with classical antiquity, where philosophers like Plato and Aristotle juxtaposed the pursuit of truth with the economic functions of money, viewing it as a morally corrupting influence that impedes the genuine search for wisdom. The narrative progresses through history, highlighting how subsequent philosophers have consistently mirrored this scepticism towards the monetisation of human values. The discussion extends into modern philosophical interpretations, notably Georg Simmel’s “Philosophy of Money,” which articulates money’s dual role as both a disruptor and an integrator within society. Simmel’s analysis portrays money as a fundamental mediator in social relations, yet also a catalyst for alienation and reification, reflecting a deeper philosophical inquiry into the nature of value and the ethical implications of economic interactions. By engaging with these philosophical discourses, the article aims to provide a comprehensive understanding of how money has been perceived and theorised as a force that shapes societal structures and human interactions. It invites readers to reconsider the ethical dimensions of economic practices and the profound impact of monetary philosophy on the fabric of modern society, advocating for a critical reassessment of the values that govern our financial and social systems. Through this exploration, the article contributes to a deeper intellectual discourse on the role of money in shaping not only economic but also cultural and ethical landscapes.
... Smith noticed that the division of labor did not only follow different talents but also shaped them, implying a mutual relationship between person and task. Aside from increased productivity, scholars noticed that the division of labor fostered alienation (Marx, 1844(Marx, /1968). ...
Job characteristics seem essential for most tasks of Work and Organizational Psychology that involve describing and comparing jobs in a standardized way. The history of job characteristics highlights that underlying theories have varied considerably over time, emphasizing either the environmental or psychological side. This back-and-forth between determinism and subjective idealism limits theory development and distracts from fundamental challenges in organizations and society. The present entry develops a definition of job characteristics based on activity theory that offers a holistic view of work activities as systems in which subjects use instruments on objects to produce outcomes. These activity systems are explicitly connected to collectives in a mutual relationship. Aside from developing this definition, we conclude from a critical review of old and new approaches that job characteristics bear potential for humanistic and management purposes.
... 2024. № 2 свои труды исследователи, в том числе этапа индустриализации, начавшейся, согласно исследованиям К. Маркса, с обнищания переселенцев (Marx, 1932). В ранней капиталистической Англии на фабриках царила пугающая простота: женщины, в частности, пренебрегали своими детьми и отказывались от них. ...
Subject. The need to rethink the work within each employee category has been driven by the transformation of the natural and migratory movement of the population and the new values of younger generations who are no longer inclined to be tied to an employer. Accordingly, female talents, among others, come into a focus of the research activity, thereby highlighting the need to study the definitions of this category, barriers and professional success factors, with due consideration of gender-based segments of the personnel.Objectives. The article makes an effort to provide insights into the evolution of the scientific idea in regards to the category of “female talent” in an organisation and the specific features of their employment, with allowance for fulfilment of the need to combine their work and private life.Methodology. The analysis and synthesis are applied to gain a new understanding of how an organisation develops talents in gender terms. The table and grouping methods are used to show the barriers to the development and fulfilment of employed women’s talents and possible ways of overcoming such barriers in the labour market.Results. The article sets forth provisions promoting a scientific idea of the need to form a cohort of female talents in the labour market, to revise their role in the family, and to provide them with an opportunity to choose between alternative lifestyles; and classifies a number of barriers to the development and fulfilment of employed women’s talent by groups.Conclusions. In the context of the complicated demographic situation and a shortage of personnel, a dual concept of talent has been developing; it does not disregard the “divine power” in endowing employees with talent, but it substantiates the possibility of its “artificial cultivation”, without relying on the innateness. The article systematises scholars’ views on gender segregation with consideration of I. Kant’s motto, Sapere aude! (Dare to know!) as the only code to the way out of self-suggestion and immaturity. The article draws conclusions on the current state of scientific views on females in the organisation. It systematises international legal documents on the protection of women’s rights in the labour market.
... Ainda nesse contexto de iniciação da formação filosófica de Marx, é fundamental resgatar outro texto no qual também atestamos como o pensamento de Hegel foi o laboratório filosófico que lhe permitiu lapidar as ferramentas conceituais e teórico-metodológicas da sua crítica à economia política burguesa apresentada mais tarde em O Capital. Trata-se dos Manuscritos econômico-filosóficos (Marx, 2008;2014) ...
Resumo: O objetivo deste artigo consiste em analisar como a interpretação marxiana acerca da ontologia e da filosofia política hegelianas reflete na sua crítica da economia política capitalista, com ênfase para como Marx elabora a relação entre trabalho e sociabilidade a partir de Hegel, e como esse processo influencia a crítica marxiana da forma valor (Wertform) como substância social do processo de acumulação do capital. A metodologia utilizada foi a pesquisa bibliográfica, guiada pela leitura imanente das obras marxiana e hegeliana.
... Dazu passt Marx' (1968: 512) Äußerung in den Ökonomisch-philosophischen Manuskripten: »Die Verwirklichung der Arbeit [ihre Entfremdung] erscheint so sehr als Entwirklichung, daß der Arbeiter bis zum Hungertod entwirklicht wird.« 21 Noch deutlicher, wenn auch implizit, ist Benjamin 21 Noch 1867, im ersten Band des Kapitals, stellt Marx (1968Marx ( [1867: 420) einen kausalen Zusammenhang zwischen Entfremdung und vorzeitigem menschlichen Tod her, diesmal mit empirischen Daten unterfüttert: »Wie eine offizielle ärztliche Untersuchung im Jahre 1861 nachwies, sind, von Lokalumständen abgesehen, die hohen Sterblichkeitsraten vorzugsweise der außerhäuslichen Beschäftigung der Mütter geschuldet und der daher entspringenden Vernachlässigung und Mißhandlung der Kinder, u. a. unpassender Nahrung, Mangel an Nahrung, Fütterung mit Opiaten usw., dazu die unnatürliche Entfremdung der Mütter gegen ihre Kinder, im Gefolge davon absichtliche Aushungerung und Vergiftung«. mit der Problematik des vorzeitigen menschlichen Todes befasst, geht es ihm doch um die Überwindung des Faschismus, dessen Opfer er schließlich selbst wurde. ...
Die Auseinandersetzungen darüber, welche Formen von Nähe und Distanz zum Forschungsgegenstand angemessen erscheinen, sind Grundelemente soziologischer Reflexivität. Allerdings richtet sich das Hauptaugenmerk häufig auf den Forschungsprozess selbst, nicht unbedingt auf die textuellen Erzeugnisse der Forschungsarbeit, die – so unser Argument – ebenfalls bestimmte Nahe-Distanz- Verhältnisse dokumentieren und nahelegen, mithin auch Affekte in der Rezeption evozieren. Diese Schieflage gilt es zu korrigieren. Im Artikel wird die textuelle Performanz und affizierende Wirkung soziologischer Texte exemplarisch an der Studie Das Elend der Welt (DEW) von Pierre Bourdieu und Kolleg*innen aufgezeigt, die wir als Prototyp eines eigenen Genres engagierter Sozialforschung verstehen. Neben der grundsätzlichen Bedeutung von Affekten für soziologische Gegenwartsanalysen interessieren wir uns vor allem für die spezifische textuelle Bau- und Erzählweise der Untersuchung und ihrer Nachfolgestudien und stellen Überlegungen an, wie eine empirische Vertiefung der Analyse dieses soziologischen Textgenres aussehen könnte.
It has been proposed by several scholars that Hegel’s political philosophy can be utilized as a foundation for welfare theory. This article argues that to comprehend the principles, objectives, and limitations of a Hegelian welfare state, we need an account of the theory of justice underlying his political philosophy. This requires an analysis of how Hegel conceptualizes and assesses different kinds of inequality. This article identifies the three kinds of natural, societal, and market inequality and elucidates their interaction and transformation. An examination of the inner workings of the market through the lens of Hegel’s economic theory reveals how these inequalities impede citizens’ freedom. For a Hegelian theory of justice, inequalities pose a problem to the extent that they impede the citizens’ possibility of self-actualization. Consequently, the objective of a Hegelian welfare state is not to actualize an abstract notion of justice, but rather to ensure this possibility of self-actualization.
This essay examines the thesis of the "alienation of the market from the consumer" from an economic-philosophical perspective, based on Marxist insights. At the center of this analysis is the increasing decentralization of productive processes-culminating in the latest developments in artificial intelligence (AI) and robotics-which leads to a reassessment of roles within the economy. It is argued that not only traditional consumers but also service providers are increasingly taking on the role of consumers, thereby blurring the boundaries between production and consumption. This text discusses the implications of this development and explores whether it is merely a continuation of the capitalist logic of alienation or a potential point of departure for overcoming traditional processes of estrangement.
The development of the bicycle is not merely a story of technological progress but also a history of the evolving relationship between humans, technology, and the environment. While the original bicycle served as a means of reconciling humans with their natural surroundings-allowing for a direct, physical, and conscious experience-the increasing industrialization and technologization of the bicycle have led to alienation. This process culminates in the e-bike, which ultimately disconnects humans from the necessity of physical exertion and, consequently, from an authentic experience of the environment. Drawing on Marxist theories of alienation, this essay analyzes how the capitalist market has transformed the bicycle from a means of immediate nature experience into a mere consumer good, thereby destroying the original synthesis of human, machine, and environment.
Die Entwicklung des Fahrrads ist nicht nur eine Geschichte technischer Fortschritte, sondern auch eine Geschichte der sich wandelnden Beziehung zwischen Mensch, Technik und Umwelt. Während das ursprüngliche Fahrrad als Mittel zur Versöhnung des Menschen mit seiner natürlichen Umgebung diente-indem es eine direkte, körperliche und bewusste Erfahrung ermöglichte-, hat die zunehmende Industrialisierung und Technisierung des Fahrrads zu einer Entfremdung geführt. Dieser Prozess gipfelt im E-Bike, das den Menschen endgültig von der Notwendigkeit körperlicher Anstrengung und damit von der authentischen Erfahrung der Umwelt abkoppelt. Unter Rückgriff auf marxistische Thesen zur Entfremdung wird analysiert, wie der kapitalistische Markt das Fahrrad von einem Mittel zur unmittelbaren
This article in the journal Zeitschrift für Psychodrama und Soziometrie presents the causes and therapy of Burn-out from a body psychotherapeutic perspective. The work with breathing, grounding, energetic activation, aggression, the restaging of key scenes, with personality and early childhood parts is described in a practice-oriented way. Elements from psychodrama are also used in the restaging process.
Este artigo tem como objetivo argumentar em favor da reaproximação de duas importantes correntes da tradição dialética, a saber, a teoria crítica e o lukacsianismo (em especial, aquele acúmulo teórico tributário da obra tardia de Lukács), nos termos do seu enriquecimento recíproco e das contribuições analíticas que podem surgir de tal convergência para o enfrentamento de um conjunto significativo de questões que animam a filosofia social contemporânea. Para tanto, o texto seguirá um trajeto que discutirá: a) as bases dialéticas para a filosofia social que foram postas, respectivamente, por Hegel e Marx; b) a contribuição efetiva de Lukács e da primeira geração da Escola de Frankfurt para a sistematização e avanço deste campo; c) a sua aproximação inicial, o seu progressivo afastamento e os limites explicitados pelo apartamento das duas linhas teóricas; d) os elementos deficitários das duas correntes que podem obter ganhos reais por meio da sua convergência necessária.
Nun könnte ja die Befreiung aus den fremden Vorgaben zur Anwesenheit in Zeiten von New work eine hilfreiche Emanzipation im Sinne der Aufklärung bedeuten, wenn sich in den Nischen der „befreiten“ Eigenzeit im Sinne von Helga Nowotny (1995) die selbstbestimmt gestaltete Zeit oder auch das ungestaltete Spiel und die Muße entfalteten.
Demgegenüber beobachten wir aber eher den Zerfall und die Entfremdung der Persönlichkeit; das Phänomen, das Richard Sennett in „Der flexible Mensch“ beschrieben hat (1998). Es reicht nunmehr nicht aus, eine sicht- und bezahlbare Arbeitsleistung zu erbringen, die entlohnt wird. Vielmehr wird erwartet, dass die Gestaltung der eigenen Arbeitsumgebung – einschließlich der Beziehungsgestaltung zum Umfeld ohne Anweisung und Vorgabe – in einer Weise erfolgt,
die der Arbeitsleistung zuträglich ist.
Kann diesen Tenedenzen gegenüber berufliche Bildung helfen eine Verbundenheit im Beruf zu entwickeln?
In diesem Beitrag wird untersucht, wie körperlich-physische Grundbedürfnisse und sozial-kulturelle Bedürfnisse in Harmonie miteinander Resonanzräume konstituieren. Ausgehend von Hartmut Rosas Resonanztheorie (2016) und aufbauend auf der Publikation von Florian Lüders (2025) "Resonance spaces, power, and powerlessness: intuitive and rational dimensions of freedom in the light of Hartmut Rosa's sociology of world relations" wird deutlich, dass Macht, Ohnmacht und Freiheit nur ganzheitlich erfasst werden können, wenn neben den rationalen Strukturen von Geld und Recht auch die leibliche Verfasstheit sowie soziale und kulturelle Bedürfnisse einbezogen werden. Sowohl die materielle Absicherung (Nahrung, Wohnraum, Gesundheit) als auch die aktive Teilhabe an Gemeinschaft, Kultur und Umwelt wirken sich auf unsere Fähigkeit aus, in Resonanz mit der Welt zu treten. Das Zusammenspiel von körperlichen und soziokulturellen Faktoren eröffnet einen breiten Handlungsrahmen für Politik, Gesellschaft und Institutionen, um resonanzfördernde Versorgungsstrukturen zu gestalten. Im Ergebnis zeigt sich, dass eine bloß formale Gewährleistung existenzieller Mittel ebenso wenig
Hartmut Rosa's concept of resonance (Resonance: A Sociology of World Relations, 2016) introduces a fundamentally novel understanding of the human relationship with the world: Humans interact with their environment in a "dialogue of response," which significantly shapes their self-perception. From this interactive resonance emerge subjective sensations such as "power" and "powerlessness," as well as the ideological concept of "freedom." These are intuitive in nature and manifest existentially through belief and lived experiences. Conversely, money and law function as socially communicable, rational units that structure the relationship and proportionality of these subjective experiences in an objectified form. This paper elaborates on how intuitive and rational elements intertwine to define, organize, and ultimately explain the concepts of power, powerlessness, and freedom in modern societies.
Hartmut Rosas Resonanzkonzept (Resonanz. Eine Soziologie der Weltbeziehung, 2016) stellt ein grundlegend neues Verständnis der menschlichen Beziehung zur Welt vor: Menschen interagieren mit ihrer Umwelt in einem "Antwortgeschehen", das sie in ihrem Selbstverständnis maßgeblich prägt. Aus dieser interaktiven Resonanz ergeben sich subjektive Empfindungen wie "Macht" und "Ohnmacht" sowie der ideologische Begriff "Freiheit". Sie sind intuitiver Natur und entfalten sich auf existenzieller Ebene durch Glauben und erlebte Erfahrungen. Demgegenüber fungieren Geld und Recht als sozial kommunizierbare, rationale Einheiten, die das Verhältnis und die Verhältnismäßigkeiten dieser subjektiven Erfahrungen in objektivierter Form strukturieren können. In diesem Beitrag wird dargelegt, wie intuitive und rationale Elemente zusammenwirken, um Resonanzräume zu definieren, zu ordnen und letztlich die Begriffe Macht, Ohnmacht und Freiheit in modernen Gesellschaften zu erklären.
With his reading of a modernity based on the deficit of meaning that accompanies the collapse of the Christian moral community, Nietzsche establishes a new concept of loneliness that deviates from the pre-modern interpretation: to live in modernity means to endure nihilism and to overcome the crisis of pre-modern communities. He thus becomes the herald of the modern lonelinesses or Einsamkeiten that gradually build up from early modernity. How are these developments described and understood in the early phase of modernization? What is the origin of these specifically experiences of social isolation that emerge from the modern way of life? How can modernity be described on the basis of these processes and on the basis of the loneliness that grows out of them? And what terms and concepts does the discourse of modernity find for these developments?
In the Appendix to his dissertation, with respect to Kant, Marx provided an in-depth analysis of the ontological proof of the existence of God. Here, we explore this analysis in detail. Firstly, we argue that “faith” (Glaube) is the foundation of Marx’s interpretation of the ontological proof of God and its difference from that of Kant. On one hand, Marx’s understanding of the ontological argument can be called the “Realization of Belief” (RB). The object of faith is, for the believer, endowed with some kind of real power; that is to say, the object is real for the believer who has faith in it. This line of argument differs from the Kantian Hypostatization of Idea (HI), which attempts to prove the transcendental God as an a priori concept that implies itself as an empirical being or a posteriori phenomenon. On the other hand, “faith” was also the foundation upon which Marx based his interpretation of Kant. Subsequently, in the context of Marx’s dissertation, we clarify the connotations of “reality”, “belief”, and “faith”. “Reality” refers to objects exerting a real force that works on those with faith in their imagination while not necessarily entailing that the imagined object of belief is an empirical one. “Belief” refers either to an opinion (doxa) based on “faith” or to an idea without necessity in the sense of David Hume’s philosophy. As for “faith”, Marx uses this term in the Protestant sense, meaning obedience to the object one believes in, where obedience refers to the absence of self-righteousness. In a state of “faith”, the faithful one possesses “the assurance of things hoped for, the conviction of things not seen” (Heb. 11:1). Finally, on the basis of these two considerations, we reflect on the existing academic interpretations of the theme of this article and highlight some differences between these interpretations and the present article. We show that existing interpretations of Marx’s summary either conflate the two theories of the HI and RB or miss the importance of “faith” in Marx’s arguments. We conclude that Marx, at the time of his dissertation, interpreted the ontological argument by way of the RB, which was based on the concept of “faith”, and that his critical understanding of Kant’s refutation of the ontological proof was founded on the same interpretation.
Este artículo especifica el contenido que Marx le dio al término Entäusserung, al que identificó como uno de los elementos constitutivos del trabajo humano. Su objetivo es ofrecer una explicación de la funcionalidad sistemática de Entäusserung en los Manuscritos de 1844 que permita su desambiguación y, con ello, contribuir a la especificación del origen de la propiedad privada y de la alienación (Entfremdung) que se produce a causa de esta.
Institutional psychotherapy emerged in France during World War II as a resistance movement against the fascist extermination of patients with mental and physical disabilities. The movement was initiated at the Saint-Alban psychiatric hospital and established a horizontal collective of patients and healthcare workers to dismantle confinement systems reminiscent of colonial and totalitarian practices. Embracing group therapies and patient-run cooperatives, these methods intertwined the ‘treatment of the institution’ and mental ‘disalienation’. The book Psychotherapy and Materialism offers the first English translation of two seminal texts by institutional psychotherapy co-inventors François Tosquelles, a Catalan psychiatrist and anarcho-syndicalist, and Jean Oury, founder of the La Borde clinic. Inspiring figures like Anne Querrien, Ginette Michaud, and Fernand Deligny, as well as being crucial to Frantz Fanon’s decolonial psychiatry and Félix Guattari’s schizoanalysis, Tosquelle and Oury’s materialist and ‘disalienationist’ approach has led to a radical rethinking of psychoanalysis, education, and social work.
Wasto ang paghahanay kina Immanuel Kant (1784-1804) at Karl Marx (1818-1883) bilang dalawang dakilang palaisip ng Kaliwanagang Europeo [Enlightenment/ Aufklärung]. Pareho silang naghangad ng pagdating sa hinaharap ng sangkatauhan na malayang nakakapag-isip para sa sarili. Ngunit may agwat man ng ilang dekada ang kanilang pinanggalingang kontekstong pangkasaysayan, kapwa sila nabuhay sa panahon na nakapailalim ang malaking bahagi ng sangkatauhan sa ilalim ng paghahari ng kolonyalismong Europeo. Hangad ng kasalukuyang sanaysay na muling basahin ang mga “Manuskrito ng Paris ng 1844” ni Marx mula sa perspektiba ng mga sakop na “Indio” at kung paano winasak at patuloy na nawawasak ang kanyang kakayahan na malayang makapag-isip para sa sarili.
Este trabajo analiza el aporte de Marx en el “Manuscrito de Kreuznach”. En primer lugar, se explicitan las continuidades y diferencias con Feuerbach respecto del filosofema de la inversión de sujeto y predicado. En relación a esa influencia, se estudian luego otros modos de la crítica de Marx a Hegel, como la crítica de la conversión de la empírea en metafísica. Finalmente se analiza cómo en la concepción de Marx de la soberanía estatal y monárquica como forma representada de la soberanía popular despunta una ruptura filosófica con los esquemas tanto de Feuerbach como de Hegel.
O texto aponta as dificuldades inerentes ao conceito de valor derivado por Marx do trabalho abstrato – o desacordo entre a definição social e a definição física desse trabalho – quando não são levadas em conta categorias metodológicas que Marx mesmo teria ocultado, entre a redação dos Grundrisse e de O capital, no afã de afastar-se do idealismo de Hegel. A explicitação desse pressuposto oculto, contudo, é a única forma de tornar plausíveis os conceitos básicos de trabalho abstrato e de valor.
Axel Honneth, former director of the Frankfurt Institute of Social Research, publishes in this volume the three public Walter Benjamin lectures, which he held in Berlin in 2021. The approach is quite demanding as he no less than proposing a normative theory of labour within some 400 pages. The book is divided into three parts and two excursions. In the first part labour within democratic societies is treated, then follows an excursion on the concept of labour; the second part is on the reality of societal labour, followed by the second excursion on the social division of labour. The third part is on the struggle of societal labour. Quite a few authors over the last centuries were concerned about the relationship between labour and democracy. Actually unfortunately the author does not provide anything new on the subject. Besides he is only concerned with Western democracies, foremost the United States and Germany. The treatise contains at the end just two minor propositions to improve the quality of work and democracy: cooperatives and an obligatory social service. Walter Benjamin would not be very happy with this outcome. In so far I cannot recommend the book, however, instead those by Raymond Geuss (2023), James Suzman (2021) as well the one by the Otto Brenner Stiftung (2022).
A ação na qual a ideia absoluta é efetivada é o nó conceitual que, no horizonte sistemático de Hegel, põe em jogo a relação entre lógica – enquanto ciência do pensamento puro – e realidade (natural e espiritual) – considerada enquanto uma dimensão caracterizada, embora em diferentes formas e graus, por uma esfera de exterioridade vis-à-vis à pureza do pensamento. Neste sentido, a ação na qual a ideia absoluta é efetivada é um lugar que é tão decisivo quanto problemático, pois se trata de uma questão do problema que atravessa a totalidade da filosofia moderna e alcança seu clímax com a filosofia transcendental de Kant, a saber, as formas da relação entre mente e mundo, entre epistemologia e ontologia, entre pensamento e ser. A peculiaridade desta ação, entendida como o lócus do questionamento da separação entre pensamento e realidade típica do pensamento moderno, é o foco desta contribuição. Na ação que separa e une a lógica da filosofia real, se trata de uma questão tanto de desconstruir uma visão dualista que vê o pensamento de um lado e a realidade de outro, com todos os problemas associados com as formas de relação entre duas esferas assumidas por serem heterogêneas, quanto da possibilidade de dar uma explicação da inteligibilidade do mundo, isto é, de dar uma explicação acerca da capacidade do pensar de manifestar a realidade do mundo.
Ungeachtet des konzeptionell im Ganztag avisierten erweiterten Bildungsverständnisses scheinen nicht nur die schul- und sozialpädagogische Praxis, sondern auch die Bildungsforschung in einer institutionellen bzw. Schullogik zu verharren; dies tangiert in besonderer Weise Forschungen zu Fragen des Abbaus von Bildungsbarrieren.Ausgehend von einer kritischen Analyse der sich überschneidenden Diskurse um Bildung, Transformation und Habitus adaptiert der Beitrag das Theorem kultureller (Nicht-)Passungen für Analysen im Kontext eines erweiterten Bildungsverständnisses. In Ergänzung vorliegender Ansätze um die Theorie der Reproduktionskodes profiliert dieses eine aneignungstheoretische Perspektive auf Bildung, welche (Nicht-)Passungen neben diskrepanten Bildungsorientierungen auch im Hinblick auf etwaige Inkompatibilitäten zwischen den Modi der Bildung sowie der Bildungsbegleitung fokussiert.
Resumo: O objetivo deste artigo é expor uma ideia de causalidade presente na concepção de Marx, levando em consideração algumas de suas alegações a respeito da história, precisamente referentes aos modos de produção como épocas progressivas da sociedade humana, encontrados no Prefácio de 1859. Com isso, pretende-se sustentar que Marx ainda recorre a uma ideia de causalidade em sentido forte, mais próxima das ciências naturais. Pensa-se que a utilização dessa categoria como recurso teórico vai ao encontro da ideia de uma filosofia social enquanto ciência social, à qual não é estranha toda e qualquer causalidade, mas convém tomá-la em sentido fraco. pois se tenciona levar em conta a ideia de causalidade, sem deixar de considerar a ideia de imprevisibilidade como um marcador significativo no que tange às ciências do homem.
El siguiente artículo consiste en un comentario al fragmento póstumo de Walter Benjamin llamado “Kapitalismus als Religion”, que destaca por integrar un fragmento anteriormente apartado por los editores, y porque ha sido interpretado en tanto que hilo de Ariadna de la obra benjaminiana, revisitando textos clave como Kritik zur Gewalt, Trauerspielbuch y Passagen-Werk. Desde allí se delimita cómo el capitalismo no es la secularización del protestantismo, sino que, por el contrario, la religión capitalista parasitó al cristianismo y produjo el protestantismo; el texto, a la vez, muestra la afinidad de Benjamin con Marx a partir de su distancia con Lutero. Asimismo, se subraya la novedad de la religión capitalista: Dios no ha muerto sino que Él, quien según la tradición perdonaba todas las deudas sin endeudarse, es endeudado y culpado hasta su más radical ocultamiento. Por ello, se sostiene que Dios ha sido endeudado, culpado y ocultado para producir una fe desnuda, absoluta y efectiva.
Zusammenfassung
Hartmut Rosas Resonanztheorie gehört zu den populärsten der neueren soziologischen Theorien im deutschsprachigen Raum. Während sich die Soziologie in ihren verschiedenen Stoßrichtungen kritisch auf den Resonanzbegriff bezieht, erproben die angewandten Wissenschaften der Sozialberufe einen praktischen Turn der Resonanztheorie und suchen sie für eine gelingende Praxis fruchtbar zu machen. In dieser unmittelbaren Praxisorientierung werden allerdings Rosas theoretische Prämissen als Hypothek übernommen: So ist die Entfremdungsdiagnose, die Rosas These nach aus einer allumfassenden Beschleunigungsdynamik resultiert, der kritische Ausgangspunkt der Resonanztheorie. Statt jedoch dieser kritischen Diagnose auf den Grund zu gehen, wird sich vorschnell mit Blick aufs eigene Praxisfeld der Frage nach der Ermöglichung von Resonanzerfahrungen gewidmet. Der Artikel argumentiert, dass sich Resonanz nur als „Lösung“ ins Spiel bringen lässt, indem sie einem inkonsistenten Entfremdungsbegriff gegenübergestellt wird, der Entfremdung als Fremdheit verharmlost. Die gesellschaftlichen Grundlagen der Entfremdung bleiben derart unberührt. Gegen Rosas trivialisierten Begriff der Entfremdung stellt der Artikel eine Diskussion des Entfremdungsbegriffs: Als Kern der Entfremdung wird mit Karl Marx die Organisation der Arbeit als Lohnarbeit analysiert, und mit Rahel Jaeggi wird der an Marx angelehnte Begriff der Aneignung als Gegenbegriff zur Entfremdung reaktualisiert. Im Anschluss geht der Aufsatz auf die Konsequenzen für die Soziale Arbeit ein, für die sich einige nicht in der eigenen Praxis lösbare Schwierigkeiten ergeben, insofern sie ja mitunter zum Zurechtkommen in fremdbestimmten Lohnarbeitsverhältnissen in der entfremdenden Gesellschaft befähigen will. Der Artikel argumentiert, dass dies auf die Notwendigkeit eines kritischen Diskurses im Sinne einer „public sociology“ zwischen den in der Sozialen Arbeit Tätigen und der Klientel sowie zwischen der Sozialarbeitswissenschaft und der Öffentlichkeit hinausläuft.
The intellectual property system has become universal, imposing homogenisation pressure on knowledge production, subordinated to capitalist dominance. The existing contradictions become more accentuated, and further antagonisms emerge as capital concentration reaches new heights. Social rule increasingly depends on a sphere of appearances to sustain its legitimacy. With digitalisation, imperialist capitalism, characterised by the fusion of productive and banking capital with the capitalist state, engulfs the existing propaganda apparatus of marketing and surveillance into capitalist rule. From its original function to render capitalism exploitation amenable by shaping perception, it becomes a locus of surplus-value extraction. This industry depends on a blurred structure of vast private control over knowledge and the means of knowledge, privately appropriating human intellect and data.
The third chapter deals with a question that is usually considered philosophical; however, it is crucial for everyday life and the social determinations involving economics and politics. Among most schools of thought, the study of the being—ontology—has been widely regarded as a branch of metaphysics. Both the critique of political economy and the study of the social being have revealed that existence must not be considered from a metaphysical standpoint—thus rigid, abstract, eternal—but as a movement, a process, a constant transformation. Following this method, knowledge production must be understood as a product of two interchangeable movements. The first unveils the historical emergence of knowledge; the second exposes the existing contemporary conditions for its production and reproduction.
In Chap. 2, the common association of intellectual property and the abstract right is challenged. When considered from the material perspective of knowledge production, metaphysics no longer appears to be a suitable means to understand intellectual appropriation. Unlike mainstream theory based on neoclassical economics, the dialectical materialist method contextualises the heterogeneous existences of intellectual property in different and antagonistic social property relations. What is at stake is the control over the appropriation of social surplus labour, which in capitalism gains the specific form of surplus-value. While for most part of history control of intellectual means occurred simultaneously with the control of material production, the destruction of the value of knowledge production created a new compulsion to control intellectual appropriation directly.
Resumo: Objetiva-se apresentar a categoria superexploração da força de trabalho no Brasil e suas intensificações na parcela preta da classe trabalhadora brasileira. A história do desenvolvimento do capital enquanto modo de sociabilização para si, no Brasil, é indissociável de formas específicas de exploração da força de trabalho da população preta. Essa configuração implica relações étnico-raciais fundamentadas em uma “forma-racismo” especificamente capitalista que, no contexto brasileiro, se sustenta nas dinâmicas históricas da superexploração da força de trabalho da população preta. O povo preto representa a maior parcela da classe trabalhadora brasileira (57,7 milhões contra 46,1 milhões de pessoas brancas). Isso significa que, seja na exploração imediata ou em formas dela aparentemente distantes, como o capital portador de juros, o capitalismo brasileiro continua a se sustentar, majoritariamente, na exproprição de mais-valor que resulta da superexploração da população preta. O artigo se organiza em um um breve resgate histórico da teoria marxista da dependência e uma categorização da superexploração da força de trabalho no contexto brasileiro que é sustentada em escritos da tradição marxista latino-americana.
Trotz der Überwachungsskandale der vergangenen Jahre und des „Aufstiegs eines globalen Autoritarismus“ wird der Begriff Big Brother vornehmlich mit einer erfolgrei-chen Unterhaltungsfernsehsendung assoziiert, die in dutzende Länder weltweit aus-gestrahlt wurde. Dass sich Personen freiwillig in einer Art „Menschenzoo“ über Mona-te der totalen Überwachung von Millionen Fernsehzuschauer*innen aussetzen, hätte dem sprachgewandten Eric Arthur Blair alias George Orwell, der den Begriff einst prägte, sicherlich die Sprache verschlagen. Im Nachfolgenden geht es jedoch weder um die „kulturindustrielle“ Vereinnahmung noch um die erschreckende Aktualität sei-nes Werkes, sondern um die Geschichte, die hinter ihm steht und die im Glanz des weltberühmten Literaten zu verschwinden droht. Sie handelt von einem „großen Un-bekannten“ , dem widerständigen George Orwell, der sich nach begangenem Unrecht als Kolonialpolizist auf die Seite der „Verdammten dieser Erde“ schlug, sich offen zu einem freiheitlich-demokratischen Sozialismus bekannte und im Sinne von Fritz Bauer dazu bereit war, für die Menschlichkeit nicht nur zu leben, sondern auch zu sterben. Sie beginnt 1903 in Britisch-Indien, führt nach Frankreich, Spanien und Schottland und endet 1950 in England.
Despite the surveillance scandals of recent years and the rise of global authoritarianism, the term Big Brother is primarily associated with a successful entertainment television programme that has been broadcast in dozens of countries around the world. The fact that people voluntarily expose themselves to the total surveillance of millions of television viewers in a kind of "human zoo" for months would certainly have left Eric Arthur Blair, alias George Orwell, who once coined the term, speechless. This article, however, is neither about the usurpation of "culture industry" nor about the frightening actuality of his work, but about the story behind it, which threatens to disappear in the glamour of the world-famous writer. It is about a "great unknown", the resistant George Orwell, who, after committing injustices as a colonial policeman, took the side of the "damned of this earth", openly declared his support for liberal-democratic socialism and, in the spirit of Fritz Bauer, was prepared not only to live but also to die for humanity. It begins in 1903 in British India, leads to France, Spain and Scotland and ends in England in 1950.
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