جستجوی مقالات مرتبط با کلیدواژه « capitalism » در نشریات گروه « فلسفه و کلام »

Deleuze and Guattari in their second philosophical period, especially in the volumes of Capitalism and Schizophrenia, point their fingers at accusations of the capitalist machine, and consider its reactionary forces as one of its important features. Reactionary in the sense that the institution of oppression and domination, after each deterritorialization, again carries out another territorialization and follows the rigid and fixed axiom of the previous one in a new form. As a result, they accuse psychoanalysis and other educational institutions and its apparatuses of promoting fascism based on the desires of the desiring machines, which are revolutionary and schizophrenic. The main claim of this article is the introduction of another apparatus called Management Science. Based on reasons that will be explained, a critique of Management Science is more important and justified before any other apparatus, and the critiques of Deleuze and Guattari should be reoriented in that direction. In this text, we attempt to find out why the schizophrenic philosophy of Gilles Deleuze and Felix Guattari is revolutionary, as well as explain the opposition of this philosophy to the repressive movements and reterritorializing apparatuses of the counter-revolution. Finally, we will explain the main apparatuses of capitalism- the Management Science.

Following the foundations of the flow of modernity and the positivism paradigm on the level of human life, moral crises in various dimensions, social anomalies were formed in the epistemology of relativism in the Western world. Consequently, its intellectual foundations of thought were strongly criticized by rival schools, even in the West itself. On this basis, the leaders of the capitalist system, to consolidate their epistemic foundations, this time, with another element called mysticism, have tried to consolidate their attitude and worldview, which apparently sought to achieve psychological tranquility of people. The story of Rhonda Byrne Secret, including the works on this theme that has received much attention in recent years and has found many fans. The method and approach of this work are that a kind of mystical journey and believes that human by focusing on thought and perseverance, hope and wish, attention to the consciousness of beings and love and self-knowledge, can achieve all its aspirations and material desires. In this research, the descriptive-analytical method has been used to investigating and adapting the elements of this work with Persian mystical and educational works. In summary, the research findings show that although the effect of themes is in common with the mystical works of Persian literature, in the main purpose and main theme of the work, and due to the attention paid only to material issues and human desires, are in line with the objectives of the capitalist system as the main axis of modernity.

Jean Baudrillard (1929 – 2007) as one of the figures of the post-structuralist view, has a remarkable theoretical view concerning the real and social issues. In his view the real has a constructive side which is based on the linguistic system and it is knowable and explainable only in the semiotic system. Hence the centrality of sign in his system and reproduction of all concepts in its light. He tries to explain social, cultural, political and economic concepts in a capitalist society based on this theoretical framework, and stresses the shortcomings of older concepts in these explanations. In this paper I will evaluate the “sign value” as the principal concept in his analysis of the capitalist society in light of his semiotic critique of Marx’s concept of “exchange value”.

This paper is an ‘interdisciplinary research’ on ‘ethics’ and ‘Iranian ancient culture and languages’ that describes ‘Zoroastrian Ethics’ by analyzing Avestan and Pahlavi texts such as AVESTA, Dēnkard (esp. Book VI), The Book of Arda Viraf, and Wāzagēčand ī Ādurbād ī Mahraspandān (the Andarz of Ādurbād son of Mahraspand that is translated into Arabic and attributed to Ādurbād in Ebn Meskawayh’s Jāvidān Kerad. The main concern of ‘Zoroastrian religion’ is ‘ethics’ and its main interest does not generally center around ‘non-ethical pure and deep philosophical meditations and contemplations,’ but rather the ‘ethical implication of questions.’ The first consequence which directly flows from this ‘predominantly unmetaphysical character’ of ‘Zoroastrian religion’ is ‘pragmatism’ and the ‘positive view taken of life.’ The ‘utilitarian genius of Iranians’ instinctively avoided all attempts to adumbrate pure abstractions and thus evolved a view which is essentially ‘practical.’ According to this paper, ‘Zoroastrian Ethics’ is a kind of ‘utilitarian and hedonistic global consequentialism’ that is totally based on ‘Zoroastrian theology, ontology, and metaphysics’ in which the whole universe is arrayed in two opposite camps. The fundamental opposition between ‘Good’ and ‘Bad, ’ ‘pleasure’ and ‘pain,’ and ‘forces of life’ and ‘forces of death’ in ‘Zoroastrian ethics’ is exactly based on AVESTA that posits ‘Good’ against ‘Evil,’ Ahura Mazdā against Ahriman, and Spənta Mainyu against Aŋra Mainyu. Pahlavi ethical texts, like Dēnkard VI, also emphasize that human beings should keep their bodies in joy and withhold from bodily disorder, pain, and suffering and believe those who allow them in their body can hardly perform good acts. This opposition is the joint between ‘Zoroastrian practical wisdom and ethics’ and ‘Zoroastrian theoretical wisdom, theology, ontology, and metaphysics. ’ The triumph of the ‘Good’ over the ‘Evil’ in this opposition will result in Aša in the world and is subject to the enjoyment of Aša and ‘good thoughts, good words, and good deeds’ by humans. The sum total of duty is expressed by Aša which may, in particular terms, be translated as righteousness or purity. Under the dominating influence of the idea, the whole world order is to be kept in its purest state, all its better elements advanced towards their promised realization, and its worse elements gradually made to disappear. This broad meaning of Aša isthe fundamental concept of ‘Parsi Ethics.’ In ‘Zoroastrian theology, ontology, and metaphysics,’ the finite is not sacrificed on the altar of the infinite. The finite is made of the same stuff that constitutes the infinite and the infinite is the expansion of the finite; not quite different from or opposed to it. This theory has later been put forward in Suhrawardi’s ‘Ishraqi (illuminationist) school’ (who called himself the ‘reviver of the noble Ishraqi wisdom’ of ‘ancient Iran’) and the doctrine of tashkik al-wujud (modulation and gradation of existence) in Mulla Sadra’s al-Hikma al-Muta’aliya (transcendent philosophy). The consequence of the ‘relation between finite and infinite’ in ‘Zoroastrian theology, ontology, and metaphysics’ is the ‘firm belief in the reality of the individual soul, and in its capacity for activity’ in ‘Zoroastrian Ethics.’So, the main idea of ‘Parsi Ethics’ is the fullest realization of the vital forces and the consequent disappearance of the opposite tendencies. The Persian genius for ‘utilitarianism’ and ‘pragmatism’ enters into the scheme of righteousness and justice. This ethics appreciates industry, self-control, and veracity in the individual life and righteousness, regularity, and social accord in the social life. The reverse of this ethics is an abstract stiffness that will not accommodate itself to life and whose irrational consequences are often inimical to life. This paper shows that so many years before a ‘linguistic turn’ and a ‘big change in the common opinion about life, industry, and innovation’ that occurred during the seventeenth and eighteenth centuries in northwestern Europe and caused the ‘Industrial Revolution,’ and then ‘modern economic growth,’ the main elements of ‘capitalism’ existed in ‘Zoroastrian Ethics. ’

The question before this article is simple: What is the relationship between the thought of Gilles Deleuze - Felix Guattari and postmodernism? What benefits or can postmodernism benefit from these two? If we accept Frederick Jameson’s definition of postmodernism as the cultural logic of late capitalism, then is Deleuze - in Slavoj Zizek’s terms - one of the ideologies of digital capitalism? And in what sense is it an ideology? Our attempt in this article is to show how Deleuze (aesthetic politics, schizophrenic politics, or Deleuze and Guattari ethics) adapts to today’s postmodernist world and loses its revolutionary character. In this article, we have assumed the reader’s previous acquaintance with Deleuze and Guattari, and our attention is more focused on the critiques of Deleuze and Guattari and review of them, because there is not much time here to pay detailed attention to their views.

Undoubtedly the religious reform movement is one of the most important movements that the modern West has experienced. This movement has affected the West and Christianity in various dimensions. The purpose of this paper is to explain the role of the religious reform movement in the growth and development of the scientific and industrial revolution and, consequently, its impact on capitalism. The main question of the research is whether the religious reform movement has had an impact on the emergence or growth and expansion of the scientific revolution, the industrial revolution and capitalism. In this descriptive-analytical study, we have examined the evidence and reasons for the influence of the religious reform movement on the growth and development of the scientific and industrial revolution and then on the capitalism through which this movement was effective in the industrial revolution. The research findings suggest that the religious reform movement has been effective in sanctifying the world and worldly affairs, encouraging the study of nature, inviting austerity, and abandoning pleasure in the scientific, industrial, and capitalist revolutions.

Adorno is the thinker that affected by Kant and Hegel. Of course he established his Aesthetics whit critical viewpoint. First domain of his Aesthetics is dark thinking and pessimistic about Modern art and postmodernity that appears with paradoxical form. We account all of event that happened as contemporary art. Examples of Adorno's pessimistic namely is mass culture industry that affected by rationalism, commodity, reification, idolatry that all of them continued to our time. We analyze contemporary art whit ignorance of distance between modernism and postmodernism in continuous and integrated linear. Adorno has a liberation Aesthetics idea about Art but his viewpoint was privative. In Adornos ideas, domination of capitalism and politics was cause of lack of authentic function of Art, which imposed suffering to human. Certainly the reason of Adorno's defends of Avant-garde Art is that kind of art not following mass culture, and not surrounded by politics and capitalism.

"Self-alienation" is considered to be one of the most important anthropological issues; it is a subject that has been given attention in various fields from different perspectives, and has a special importance and significance in today's life. Therefore, the purpose of the present study is to examine the concept of "self-alienation" from the perspective of two Western and Muslim scholars, Eric Forum and Jalal Al-e-Ahmad, with regard to their particular status in this area. For data collection, library and documentary methods have been used. According to the results of the research, in the view of these thinkers, the concept of "self-alienation" consists of four dimensions of nature, manifestations, roots, and ways to overcome it. In addition, it became clear that the description of various aspects of "self-alienation" by these two thinkers has both fundamental and outward differences and similarities. Finally, with regard to the view of the two thinkers, one can conclude that, firstly, a passive attitude towards the causal factors of "self-alienation" should be avoided. And secondly, liberation from "self-alienation" requires an adherence to collectivism values and cannot be achieved through individualism.

As admitted by sociologists and current sociology, the efforts made this age to meet human needs have failed. There is a general consensus of opinion among those who are interested, more than ever, that it is necessary to review the social sciences with the aim of resolving the inadequacy, whether in theoretical or practical aspects. This paper tries through a documentary and library-based method to investigate Mill's works and tackle this question. Thus, it reviews the thematic thoughts of this political sociologist, examines his criticisms and analysis of the social conditions prevailing in his life time, and offers some solutions. The result of the investigation shows that his thought and development of his views and any kind of independent and unlimited meditation within the dominant contexts of current sociology need establishing foundations for a modern paradigm of sociology based on a fundamental review of the principles of current schools and on the practical use of social views, while approving the current achievements.

The later capitalism, along with increasing the productions, raising the level of general welfare, spreading possibilities and opportunities, and the more democratizing of society, brings together the most control and the most liberty has ever seen in the history. By the consumerism it provides fluid societies, with firm political systems. In this article by introducing consumerism as a system with positive feedback, I’d show how capitalism by relating social identity to consumption and changing it to an arms race, controls it as an order of signs.

Classical economic theory tends to recognize Smith as an economist who took a glance to moral philosophy; not a serious moral philosopher with great moral concerns. That is why، The Wealth of Nations was regarded as an independent work from his moral work -The Theory of Moral Sentiments- and became more popular. However، Smith considered economics and ethics complementary. It must be made beyond question that، for Smith، The Theory of Moral Sentiments and The Wealth of Nations are complementary and not exclusive. He wrote on moral philosophy first and he was more a moral philosopher than an economist. Smith، who is usually regarded as the patron saint of “capitalism” predicted many of its negative consequences such as “wages below the level needed for maintenance،” “exploitation of workers in the colonies،” “alienation in consequence of the division of labor،” “destruction of one’s skills،” and “reduction of workers’ human talents.” He tried to prevent these negative consequences by focusing on some moral issues like “sympathy،” “justice in increasing the level of workers’ wages،” and “equal opportunity for competition in economy.” However، the unilateral interpretation of classical economic theory of Smith’s normative puzzle and neglecting his moral concerns in The Wealth of Nations and The theory of Moral Sentiments made many of his predictions about the negative consequences of “capitalism” come true. Based on Adam Smith’s moral ideas and “Islamic-Iranian Pattern of Development،” this paper tries to put forward a new interpretation of “capitalism” that could be used as a strategy for realizing “Economic Epic” and promoting “National Production.”