Capitalism

This essay focuses on the salient place given to staging both the modern regime of translation and the institution of literature alongside a dramatization of anthropological difference in Liu Cixin's acclaimed science fiction trilogy, Remembrance of Earth's Past (also known as The Three Body Problem). These are concerns that are, I would argue, not only historically central to twentieth-century Chinese literature, but also place twentieth-century Chinese literature squarely at the crux of some of the most fundamental questions about aesthetic modernity. These questions revolve around the way in which the type or the figure plays a crucial role in the construction of the nation-state. As quintessentially modern social institutions, both the regime of translation and the institution of literature converge around aesthetic ideology, in which the figure and the type play a paramount role. This is not just any figure, but rather the figure of the human, configured through the logical economy of genus, species, and individual. As a kind of abstraction that is intimately woven into the fabric of everyday life (or what Marx calls a "real abstraction"), this "logical economy" is most evident in that experience of identity peculiar to modernity: being an individual who belongs to a national community within that community's membership in a larger, single species among other species. Together, these two institutions form an inherently comparative biopolitical infrastructure that I call the apparatus of area and anthropological difference.

This article gives a broad characterization of China’s political economy, as well as specific aspects of its socio-economic instabilities. With a focus on China’s export-oriented industry sectors, concepts from comparative and international political economy are applied to show how the Chinese economy can be understood as a variegated form of state- permeated capitalism that at the same time is deeply integrated into world economic processes. The article goes on to portray the socio-eco- nomic dynamics, as well as the instabilities of China’s new capitalism, that are at the root of the state leadership’s attempts to turn away from a one-sided model of export and investment-driven growth. Thereby, a number of obstacles are revealed for the “rebalancing” of the economy: a continued dependence on exports, a lack of domestic consumer de- mand which impedes a significant “social” upgrading, the ongoing low- wage model for which there is no end in sight, the limits of the state’s steering capacity and the weaknesses of its fragmented, competition- driven structure.

In this document we have summarized the reflections of the second round table of the "Videogames & High Culture" project, with the central theme "Capitalism", held at the Cineporto of the Apulia Film Commission in Bari, Italy, on December 17, 2019.

This article explores the importance of non-capitalist space within the global political economy. The issue of how to categorise and understand space in so-called peripheral regions such as Latin America has been a contentious one. Whilst many radical analyses have focused on the dynamics of capitalism in relation to the geography of development, explaining how it has been able to survive and grow, this article makes the case for a more multi-linear theoretical framework with which to view the socioeconomic landscape. This is inspired not only by the later writings of Marx but also the specific Marxian class analysis of those involved in Rethinking Marxism. Via a focus on Oaxaca in southern Mexico, this article highlights both the survival and the recreation of spaces of non-capitalism, and provides an argument for why we should consider these to be important for transformative action more broadly, whilst also discussing their potential limitations.

È uscito il volume A. Pascale, Ascesa e declino dell'impero statunitense, tomo 1 – Genesi di un regime elitario (dalle origini al 1945), La Città del Sole-L'AntiDiplomatico, Napoli 2022.
Il testo consta di 620 pagine ed è acquistabile al prezzo di 28 euro nelle migliori librerie e con uno sconto dai rivenditori online. 
Di seguito un breve abstract, l'Indice, una presentazione dell'Autore e la bibliografia utilizzata.

Podczas tego wydarzenia w ramach sesji Rady Klimatycznej UJ przedstawiona zostanie książka "Za pięć dwunasta koniec świata. Kryzys klimatyczno-ekologiczny głosem wielu nauk" pod redakcją Kasi Jasikowskiej (Instytut Socjologii UJ) i Michała Pałasza (Instytut Kultury UJ), która ukaże się  na wiosnę w wolnym dostępie. Zaprezentowane zostaną główne myśli 22 artykułów dotyczących różnych aspektów kryzysu klimatyczno-ekologicznego autorstwa ekspertów rozmaitych dziedzin nauk przyrodniczych, społecznych i humanistycznych, wśród których wielu związanych z jest z Uniwersytetem Jagiellońskim i Radą Klimatyczną UJ.

What does the development of a truly robust contemporary theory of domination require? Ashley J. Bohrer argues that it is only by considering all of the dimensions of race, gender, sexuality, and ability within the structures of capitalism and imperialism that we can understand power relations as we find them nowadays. Bohrer explains how many of the purported incompatibilities between Marxism and intersectionality arise more from miscommunication rather than a fundamental conceptual antagonism. As the first monograph entirely devoted to this issue, "Marxism and Intersectionality" serves as a tool to activists and academics working against multiple systems of domination, exploitation, and oppression.

This thesis focuses on the study of the material culture of the Auguste, a cartel ship wrecked in 1761 northeast of Cape Breton Island, Nova Scotia. The Seven Years’ War (1756-1763) in New France entailed the surrender of Louisbourg in 1758, Quebec in 1759, and finally, Montreal in 1760. France consequently lost an important colony. The establishment of a temporary British military regime caused the departure of many members of higher social classes from the colony towards France. To this end, ships were requisitioned and travelled as cartel ships, in other words, they navigated to France under a white flag with the “prisoners”,
their families, and their possessions. In 1761, three departures from Québec City occurred in May, July, and October. The Auguste, a British merchant ship, was requisitioned in Quebec as a cartel ship during the fall of 1761. A month after its departure, the ship grounded in Aspy
Bay and wrecked, bringing death to the majority of the passengers. More than two centuries later, a partnership between Parks Canada and local divers led to two archaeological excavations in the late 1970s, revealing a collection of over four thousand artefacts. This thesis’ analysis of the material culture includes an outline of the history and the discovery of the ship and a classification of artefacts along functional categories related to maritime archaeology. The different analytical steps in this study ultimately lead to the integration of archaeological data towards understanding the repatriation of elites within the Modern State, and to define relationships between the wealthiest families of the colony and certain artisans of New France. The study of the Auguste finally seeks to understand the function of a cartel ship and the maritime organisation of a passengers ship’s transatlantic voyage.

Ce mémoire porte sur l’étude de la culture matérielle de l’Auguste, un navire de cartel ayant fait naufrage en 1761 au nord-est de l’île du Cap-Breton, en Nouvelle-Écosse. La date de 1759 marque la conquête de la Nouvelle-France par l’Angleterre. La France perd donc un important territoire. À la suite de la capitulation de Montréal en 1760, un Régime militaire temporaire anglais est mis en place et entraîne le départ de plusieurs membres des classes dirigeantes de la colonie vers la France. Leur rapatriement est effectué au moyen de navires de cartel, c’est-à-dire des vaisseaux voyageant sous drapeau blanc et transportant des
« prisonniers », leur famille et leurs avoirs. L’Auguste, un navire marchand d’appartenance britannique, est réquisitionné à Québec comme navire de cartel à l’automne 1761. Un mois après son départ, le navire s’échoue dans la baie d’Aspy et fait naufrage en emportant à la
mort la majorité des passagers. Plus de deux siècles après ces événements tragiques, un partenariat entre Parcs Canada et des plongeurs locaux a mené à la réalisation de deux campagnes de fouilles archéologiques à la fin des années 1970 mettant au jour une collection
de plus de quatre mille artefacts. L’analyse de cette culture matérielle comprend notamment la mise en contexte de l’histoire et de la découverte du navire et un classement des artefacts selon des catégories fonctionnelles liées à l’archéologie maritime. Les différents niveaux analytiques mènent ultimement à l’intégration des données archéologiques dans la compréhension du rapatriement des élites au sein de l’État moderne et à l’établissement de liens intéressants entre les familles nanties de la colonie et certains artisans de Nouvelle-
France. L’étude de l’Auguste a finalement permis de mettre en lumière la fonction de cartel du navire et d’établir et l’organisation maritime d’un voyage transatlantique pour le transport de passagers.

The notion of green growth has emerged as a dominant policy response to climate change and ecological breakdown. Green growth theory asserts that continued economic expansion is compatible with our planet’s ecology, as technological change and substitution will allow us to absolutely decouple GDP growth from resource use and carbon emissions. This claim is now assumed in national and international policy, including in the Sustainable Development Goals. But empirical evidence on resource use and carbon emissions does not support green growth theory. Examining relevant studies on historical trends and model-based projections, we find that: (1) there is no empirical evidence that absolute decoupling from resource use can be achieved on a global scale against a background of continued economic growth, and (2) absolute decoupling from carbon emissions is highly unlikely to be achieved at a rate rapid enough to prevent global warming over 1.5°C or 2°C, even under optimistic policy conditions. We conclude that green growth is likely to be a misguided objective, and that policymakers need to look toward alternative strategies.

Enclosed is the syllabus and course notes from the upper division course I teach in PostModernism and Post-Marxist Critical Theory. It occurs to me that some of these essays--ranging from Horkheimer and Adorno, Baudrillard, Foucault, and the feminist post-modern theorist Donna Haraway may offer some insight and some tools for comprehending the dark times in which we live. While these essays may not be directly aimed at understanding the rise of phenomena like the Alt-Right, toxic masculinity, and particularly violent forms of patriarchy, I think they can show us something about the ideological trends that set us on out current morally troubling path.

"This book took around a decade to write. Three of us, coming from different
locations and contexts, coming from different histories, experiences and lived
lives, coming from different intellectual traditions, shared some initial thoughts. Our sharing showed that we were confronted with a related kind of problem: what do we make of the contemporary, a contemporary marked by a certain incitement to discourse on globalization. What indeed is globalization? What do we mean by ‘global’? What do we make of ‘global capitalism’? What indeed is global capitalism? Where then is the ‘local’?
Given that Marx provided an analysis of nineteenth century European
capitalism, what conceptual handles or windows can Marx offer today? Can he offer anything? Would we at all turn to him for an understanding, interpretation and explanation of contemporary capitalism? Or would he be irrelevant in the Southern situation, given the birth of his theory in a western context? Do concepts travel? Would his concepts be relevant in another culture and another time? How do we conceptualize Marxism in the South, if at all and why at all? Could we at all conceptualize a Marxism that was turned to the South? How would we attend to the scorn of the cultural difference theorist who would say that Marxism’s western moorings impart a certain incommensurability to its invocation in non-Western realities? How would we do away with the near religio-scientific belief of the Universalist who would see the possibility of a ‘core applicability’ of Marxism transcending (non-Western) particularities? Would a rethinking of Marxian questions and concerns in the South mean a radical displacement of much of Marxism; such that Marxism becomes aboriginal —that is, both, ‘other than the original’ as also ‘singed with a certain aboriginality’?
Would it also mean a rethinking of the very description and meaning of the
South that has hitherto hegemonized us? Would it mean a rethinking of the
category of ‘third world’—third world as the representative category for any
description of the South? Taking off from questions as to why and how Marxism could matter in the context of the South, it appeared to us that both western Marxism and third world as is usually deployed in classical and conventional renditions are deeply problematic. Even the bulk of the so-called critique of modernity, whether they be postmodern or postcolonial, falter when faced with the third world. A culturalist critique would tend to forget capital; and an economistic critique is inclined towards putting aside the question of modernity. Resultantly, the specificity as also the burden of the history and the experience of colonial modernity and the evolution of (indigenous) capitalism, all of these in their overdetermined and contradictory imbrications, remain unaccounted for at a more theoretical level. This theoretical problem, by no means peculiar to Marxism, acquires additional urgency in a Marxian space since western Marxism has never really faced up to the category of third world; nor has it come face to face with the experience–language–logic–ethos of the South. Rather, it has often turned away from this encounter; such a turning away is perhaps reflective of an implicit Orientalism. Whether in the North or South, wittingly or unwittingly, irrespective of ideological dispositions, the efforts to rethink Marxism and third world in the Southern space have, with few exceptions, remained forestalled. For us therefore, the more pressing questions are related to how Marxist theory would encounter the specificity of third world. In turn, how would third world encounter Marxism? How do the understandings of Marxism and third world change because of this encounter? This book deals with these questions; it proposes in the process the inauguration of a counter concept ‘world of the third’.

This work thereafter fleshes out a description of world of the third, and of its
encounter with global capitalism, with India as the site of analysis and in the
context of the present phase of globalization. Indeed, globalization has been a recurring sub-theme in the encounter of the ‘rest’ with the West and the current phase represents another passage, with its own unique effects, of this ongoing encounter. By virtue of its unique disposition, Marxian questions tuned to world of the third enunciate a quite different trajectory of explaining and understanding this encounter.

However, one may still ask: why invent a new name world of the third? Does
a change in name solve the problem? Naming has to it a colonizing hue, especially in the South. Nobody has borne the consequences of the cultural imputations involved in naming more than the Southern people. Southern thinkers, to name a few, Franz Fanon, Che Guevara, Mahatma Gandhi, Rabindranath Tagore and Krishnachandra Bhattacharya (author of Swaraj in Ideas) have struggled against the stifling grip of markers coming to their homeland like metonymic meteors from the west. For them, the purpose of social struggles, including the struggle for freedom, was never to just win political independence, but to see to it that the emerging structure–subject is free from the scourge of concepts the West deploys to describe the South (one such concept being ‘third world’). That is also to free oneself from the Orientalist grip, that merged with that of a Capital-centered view to prescribe a fixed path of modernization, progress or development for ancient civilizations. It was to be, for them, a struggle over mindsets-attitudes,
over worldviews; decolonization meant decolonization of minds; swaraj meant ‘swaraj in ideas’. That is why language (whether oral, written, practical or aesthetic) was so important to all these thinkers and resultantly their struggles became a struggle over the structure of symbolic systems as also over subjectivity. These currents of intellectual and social opposition to discourses of colonialism and then modernization including development have subsequently taken various forms and have continued to redefine the intellectual and practical landscape of social resistance and at times social reconstruction in the South. In many ways, these intellectual and social movements talk not simply to their own people, but to the West as well by pointing out that what seemed obvious to the latter was only a particular construction of the ‘rest’ by the West. They argued that the lived
experience of the South could not be reduced to the conceptual frame (explanatory or interpretative) generated in and by the West. The problem is also of reducing (cultural, economic and political) difference to frames of discrimination; it is one of organizing worlds that are different in terms of step–ladder hierarchies, where one is not different from the other, but where one is either superior or inferior to the other (in this case it is all about reducing the difference that world of the third institutes into the global to the hierarchy of first and third worlds). The problem is therefore about being sensitive to a fundamental dissonance that has appeared as a result of the encounter of the West with the ‘rest’. In this context, the deployment of world of the third (as different and as outside) against the given of third world (as the lacking inside of the first world) is crucial.

Our endeavor takes us to a provisional conclusion: the foreclosure of world
of the third is produced through a foregrounding of third world. The hegemonic (here, global capitalism) is then a product of foreclosure (here, world of the third) and foregrounding (here, third world). Critiquing western Marxism and various other strands of ‘post’ thoughts for having missed this crucial mode and node of modernist thinking that motored the conceptualization of and intervention in the so-called third world societies, we offer an interpretation of how this conceptualization of and intervention in the so-called third world societies is a process constitutive of global capitalism.

Further, by defamiliarizing and denaturalizing the given of global capitalism
and third worldism (as also development–globalization), we propose a language of resistance premised on the return of the foreclosed world of the third. Consequently, resistance to the hegemonic cannot but be founded on the return of the foreclosed, on the return not of the third world but of world of the third. A world of the third Marxian approach thus not only provides a distinctly different language/worldview for analyzing the hegemonic, but in the same turn lays down the contours of a possible world of living beyond the hegemonic.

Finally, this work is not just about a dialogue between East and West, between South and North, between the global and the local, between world of the first and world of the third but also between Marx and Freud, between Althusser and Lacan. In the process, in addition, this work brings face to face two near-incommensurable traditions—the rationalist-humanist and the psychoanalytic—and see what productive dialogue or enabling moment can emerge from such an encounter. The dialogue with Amartya Sen (and John Rawls and Martha Nussbaum) is premised on such an encounter. In that sense, this book is also about a dialogue between Sen and Marx-Freud, between need and class, between positional objectivity and overdetermination, between capabilities–functioning–freedom and alienation."

Accelerationism, in its Landian formulation, has always mobilised a diachronic coupling of techonomic velocity and occult methodology as its propulsive dynamo. Land's declaration that 'poetry is invasion and not expression' invites the examination of occultation at the level of poetic form and the concurrent identification of an aesthetic sensibility by which a peculiar set of technologically embedded twenty-first century literary practices might be grasped as an accelerationist poetics. Hyperstition, camouflage, ( )hole complex, cryptography, cybertextuality and algorithmic processing are indicative of an arsenal of occult formal technologies that have acquired new possibilities in the context of ubiquitous digital communication. If you rub semantics hard enough, the data begins shows through. In its reckless adherence to the modernist dictum that novelty is to be generated at all costs, accelerationist poetics privileges formal experimentation over human preservation, locking technique onto an inhuman vector of runaway automatisation that, for better or worse, charts the decline of human values as modernity hands the latter over to its machinic successor in final, fatal phase shift. This text proposes a dark celebration of twenty-first century poetics as it rides the digital death drive into terminal data night.

Full text online: https://www.urbanomic.com/document/poememenon/

Video: https://vimeo.com/139684251

L’intento di questo lavoro è presentare un quadro che sia il più completo possibile nell’analizzare il percorso dell’Unione delle Repubbliche Socialiste Sovietiche dalla sua nascita, nel 1922, fino al suo crollo, nel 1991 e, successivamente, la delicata fase di transizione russa dal comunismo all’economia di mercato, cercando di mettere in luce i problemi incontrati dal Paese nell’instaurare la democrazia. L'ultima parte analizza la figura della Banca Europea per la Ricostruzione e lo Sviluppo ed il suo ruolo specifico nella delicata fase di transizione economica della Russia.

Anthropocene or Capitalocene? offers answers to these questions from a dynamic group of leading critical scholars. They challenge the theory and history offered by the most significant environmental concept of our times: the Anthropocene. But are we living in the Anthropocene, literally the “Age of Man”? Is a different response more compelling, and better suited to the strange—and often terrifying—times in which we live? The contributors to this book diagnose the problems of Anthropocene thinking and propose an alternative: the global crises of the twenty-first century are rooted in the Capitalocene; not the Age of Man but the Age of Capital.

Faced by a field of pack ice and 97 icebergs, on January 30, 1774, Commander James Cook in His Majesty’s Ship (HMS) Resolution, at 71°100 South and 106°540 West and some 150 km from the continent, had not seen Antarctica, but he had come as close to it as he thought anyone could. Cook felt that his ambition had led him “… not only farther than any other man had been before, but as far as I think it possible for man to go …” (Beaglehole, 1955-74: Vol. 2, 30 Jan 1774). The great seaman was wrong in the last assertion, but he had pushed the envelope of a centuries-old conception of the frigid south mightily (Fig. 1).

This research aims to answer the question of how the artwork of Jeff Koons, specifically in his series, The New, epitomizes the consumeristic culture of today’s society. The paper asserts that by using ordinary objects in provocative ways, Jeff Koons successfully creates suggestive sculptures reminiscent of the consumerism that has been prevalent since early 20th century America. Through the paradoxical scenario of elevating and celebrating ordinary goods to then sell them as “works of art,” a consumeristic microcosm is formed. Further, it provides quotes giving insight from Jeff Koons himself. Using mostly secondary sources, the research presented is a comprehensive look at The New and its theme of consumerism in America. Sources include magazine and newspaper articles, as well as published works, that focus on Jeff Koons as an artist, as well as image archives from various museums and auction houses. Written in subsections, this paper focuses on the background information, controversy, the readymade form of art, exhibited artworks, consumerism, real world parallels, the microcosm created by The New, and conclusive statements associated with The New series. After taking a general look at the artist and his work, a deeper look is taken into the specific series as well as how it fits in to the context of modern consumerism. Comparison to modern day retail stores is given in relation to Bed Bath & Beyond. Using historical fact and critical analysis, Koons’ work is evaluated from a consumeristic point of view.

This study seeks to understand transformations in the modern capitalist World-economy in the North Atlantic. It specifically treats the material culture of four French shipwrecks dating from 1700 to 1760 :  la Dauphine (1704), l'Alcide (1747), l'Aimable Grenot (1749) and le Machault (1760). The starting point of this study is  the standardization of European material culture and the growing interstate exchanges in
an ever-stronger and integrated World-economy, or economic globalization. This study is built progressively, from the low-Ievel analysis of shipwreck assemblages to their global interpretation in conceptual terms, using three functional artefact groups: cargo, shipboard equipment and personal objects. The author seeks to identify the shipboard function of different artefacts and find their provenance, in order to study the production, the commercialization and the diffusion of the different productions found on the shipwrecks. He seeks a  closer understanding of the trends and dynamics underlying the European Atlantic economy during the I8th century, when the most powerful states of Western Europe fought for military and economic control of the continent.

Cette étude cherche à  comprendre les transformations en cours au sein de l'économie-monde capitaliste moderne. Elle s'intéresse spécifiquement à l'étude de la culture matérielle de quatre épaves
françaises datant de la  période 1704-1760 : la Dauphine (1704), l'Alcide
(1747), l'Aimable Grenot (1749) et le Machault (1760). La question centrale qui guide cette thèse est celle de l'uniformisation de la culture matérielle européenne, liée à l'accroissement des échanges interétatiques au sein d'une économie-monde atlantique intégrative, c'est-à-dire avec la  globalisation des marchés. La thèse se construit de manière progressive, de l'étude fonctionnelle et contextuelle des collections d'épaves à  leur interprétation en termes économiques plus larges, en fonction de trois classes fonctionnelles maritimes: les cargaisons, le  matériel de bord et les objets personnels. Après avoir organisé les artefacts pour chaque épave selon une grille fonctionnelle originale, l'auteur s'attache à reconnaître les fonctions à  bord des objets et à  retrouver leur provenance. Il tente alors d'analyser la production, la commercialisation et l'ampleur de la diffusion de chaque production, de manière à  comprendre les dynamiques en jeux au coeur de l'économie-monde atlantique au début du XVIIIe siècle, où s'affrontent les principaux États de l'Europe occidentale.

This book is 260 pages long and I include a table of organization of the US military intelligence and the OSS and its behind the lines commando operations.  I focus some on the developing of US signals intelligence and military history that has been declassified, but I think is still censored in our high school history books regarding US war crimes and etc.  I have been adding to this book over the years since the last time I published in on Academia.edu and this is edition as of Nov. 2019.  research.

The maritime interstate trade in bondspersons illustrates the contours of United States capitalism of the early nineteenth century as it developed between 1807 and midcentury. The saltwater trade between the Chesapeake and New Orleans comprised four stages corresponding to larger economic developments. An incidental slave trade rose in the context of the US ban on imported slaves, embargoes, and the growth of domestic commerce. An essential trade followed, growing in the post-War of 1812 transatlantic market for agricultural staples. It was carried on aboard vessels plying the so-called cotton triangle and also ships carrying regionally-specific
goods and commodities between domestic ports. The 1830s witnessed a vertical trade exemplified by one slaving firm that responded to the swift expansion of credit and surging demand. Following the panic of 1837, market fragmentation led to a mechanical trade, which was also dependent on robust exports of slave-produced crops. Financial technologies propelled that development, and the maritime slave trade was nearly seamlessly integrated into the broader coastal trade.

2007/2008 Finansal Krizi’nden günümüze kadar geçen süre içerisinde yaşanan sosyo-iktisadi sorunların halen çözümlenememiş olması, mevcut ana akım paradigmanın çok boyutlu bir biçimde sorgulanmasını zorunlu kılmaktadır. Bu çerçevede güncel sorunlar, kapitalist birikim rejiminin 1980’lerden sonra değişen iç dinamiklerinin bir yansıması olarak okunmalıdır. Ekonomik, sosyal, politik ve kültürel alanlarda etkisini hissettiren bu değişim ve dönüşümlerin temelinde ise üç önemli gelişme yatmaktadır. Bunları temel başlıkları ile şu şekilde sıralayabiliriz: (i) Birikimin Finansallaşması; (ii) Neoliberal Politik Dönüşüm ve (iii) Sermayenin Tekelleşmesi. Günümüzün mevcut yapısı bu üç temel dinamik etrafında şekillenmekle birlikte, birikimin durgunlaşması ve buna bağlı olarak yaşanan ekonomik krizler başta olmak üzere birtakım ortak pratik eğilime maruz kalmaktadır. İşsizlik oranlarındaki artış, ekonomik büyüme hızında yavaşlama, hanehalkı ve finansal olmayan şirketlerin borçlanma düzeyindeki yükseliş, reel ücretlerde yaşanan durgunluk ve gelir dağılımında meydana gelen bozulma gibi sıralanabilecek bazı potansiyel sonuçların bu eğilime bağlı olarak
toplumsal işleyiş üzerinde önemli etkiler oluşturabileceği zaman içerisinde birçok ülke ölçeğinde deneyimlenmiştir. Çalışma içerisinde sistemin yapısal sorunlarına odaklanılarak bir bütün olarak ele alınacak olan mevcut kapitalist birikim rejimi, yaşanan ekonomik krizin arkasında yatan bileşenlerin özellikleri ve böylece varlığını sürdüren ana akım paradigmanın geleceği hakkında bizlere önemli ipuçları verecektir.

Μετά τον Δεύτερο Παγκόσμιο Πόλεμο, μία από τις σημαντικότερες και χαρακτηριστικότερες δραστηριότητες του κράτους στην Δυτική Ευρώπη ήταν ο εκτεταμένος κρατικός παρεμβατισμός στην οικονομία και η εμβάθυνση του κράτους κοινωνικής πρόνοιας. Αναδείξτε, χρησιμοποιώντας παραδείγματα, τις σχετικές πολιτικές οικονομικής ανάπτυξης και εισοδηματικής αναδιανομής που ακολουθήθηκαν μεταπολεμικά και τα βασικότερα χαρακτηριστικά της κεϋνσιανής-φορντικής οικονομίας.

I tried to put US and associated world history into 150 pages.  I try to focus on the US history that I assume may be unknown or not taught in a big way in our schools or broadcast on TV or is being censored.  I have been adding to this book over the years that I have been researching for  my other seven or eight US history books by this title.  Those other books are divided based on who was President of the United States starting with FDR and so far I am now working on the President Ford years, but have not finished it yet.

o texto A violência revolucionária, Sartre traça um projeto de fazer uma
fenomenologia do senhor/opressor baseado nos eventos históricos da escravidão dos negros nos Estados Unidos da Américas e na exploração do operariado europeu no período colonial e do capitalismo industrial. Este texto inacabado e publicado como o apêndice II dos Cadernos para
uma moral (1983) apresenta a análise parcialmente histórica da situação de opressão do homem negro escravizado nos E.U.A e um esboço da situação operária europeia para fins de comparação a partir de categorias filosóficas. Pretendemos neste artigo abordar e aprofundar a perspectiva inacabada sartriana de uma fenomenologia do opressor utilizando o seu levantamento feito acerca da situação escravagista norte-americana e operária em conjunção à ontologia fenomenológica
encontradas em O ser e o Nada (1943) e nos Cadernos para uma moral. Acreditamos que para constituirmos esta fenomenologia do opressor as condutas de má-fé, a noção de violência e legalidade são fundamentais, além de uma perspectiva histórica ainda insurgente nas reflexões de
Sartre durante o período de escrita dessas duas obras fundamentais na década de quarenta.

Articolo pubblicato in data 14/05/2021sul magazine online Il Chiasmo Treccani

Un elemento cardine nella rappresentazione letteraria della comunità italo-americana è la dimensione religiosa, che, configurandosi come aspetto coesivo alla base del processo di costruzione di rapporti interpersonali, permea ogni ambito della dimensione comunitaria, assumendo un ruolo centrale nel processo di assimilazione nella società statunitense. Questo è rappresentato in maniera evidente da Di Donato all’interno del romanzo Christ in Concrete, pubblicato nel 1939. Tuttavia, attraverso l’esperienza migratoria ed il contatto con la nuova dimensione sociale, i migranti italiani protagonisti del romanzo di Di Donato, impiegati nel sistema di sfruttamento capitalistico con l’aspirazione ad accedere al benessere economico americano, vedono sfumare le proprie certezze ultraterrene, vivendo una crisi della fede cattolica e dei valori religiosi associati. Il romanzo di Di Donato, attraverso la figura di Job che incarna il sistema di sfruttamento capitalistico statunitense, rappresenta la relazione conflittuale alla base della dimensione identitaria italo- americana tra i valori religiosi cristiani e il desiderio di raggiungimento del benessere economico statunitense.

Stretta è la relazione che corre tra lo svolgimento millenario della tecnica di lavoro dell'uomo, e i rapporti con l'ambiente naturale. L'uomo primitivo, come l'animale, raccoglie e consuma frutti spontanei colla semplice operazione prensile, e come l'animale fugge senza controllo davanti al dirompere del fenomeno naturale che ne minacci la vita. Come la produzione artificiale di prodotti pel consumo, e l'accumulazione di riserve di prodotti stessi e di utensili, lo costringe a fissarsi, così lo costringe a difendersi dalle minacce di meteore e sconvolgimento naturali. Una tale difesa, non diversamente da quella contro altri gruppi concorrenti alla sede migliore, o predatori della accumulata riserva, non può che essere collettiva. Da queste esigenze collettive, come tante volte vedemmo, nasce la divisione in classi e lo sfruttamento da parte dei dominatori.

In Marx, "il modo di produzione capitalistico presuppone il dominio dell'uomo sulla natura". Esso presuppone anche la guerra della natura contro l'uomo. Una troppo generosa e prodiga natura non sarebbe ambiente favorevole al sorgere del capitalismo.

If you don’t like the way things are around you, if it’s painful to live in a world where hunger, poverty, disease, illiteracy, and unemployment afflict so many people; if you want to see these terrible things disappear, then what can you do? Dr. Muhammad Yunus’s solution for these problems is ‘Social Business’ (Yunus, 2010:27). Yunus thinks that, social business has a better chance of changing the world than some ‘past ideas’ because the concept is ‘so powerful yet so flexible and accomodating’.  According to him, ‘Social Business fits neatly into the capitalist system, offering the hope of bringing millions of new customers into the marketplace’. Rather than threatening the existing structure, Yunus assures, social business proposes a way to revitalize it (Yunus, 2010:29).Though Yunus wants to solve these problems staying inside capitalism, he acknowledges that these crisis are created by capitalism itself. He writes that, ‘Capitalism has created poverty by focusing exclusively on profit.’ He praises the state intervention of European  countries in solving some of these problems: ‘That’s why many European countries decided to empower their governments to take care of social needs, such as poverty, unemployment, education, and healthcare. They were smart enough to figure outthe inability of traditional capitalism to solve these problems’. Interestingly, Yunus thinks this way of tackling the problems of capitalism by creating welfare states cannot be applied to the developing world since ‘In the developing world, however, government lacks the managerial ability and material resources to create the kind of welfare state Europeans enjoy.’ That is why, Yunus thinks a new mechanism is needed and ‘Social business can be that mechanism’ (Yunus, 2010:17). Yunus’s claim that the mechanism social business can solve the crisis of capitalism by revitalizing capitalism itself is challenged in this article- in both theoretical and practical context.

Las transnacionales y la arquitectura jurídica: Lex Mercatoria Hace más de cinco siglos que comenzó a gestarse el modelo económico llamado Capitalismo, el cuál en pleno siglo XXI sigue aún vigente, y que continúa expandiéndose a todos los rincones del mundo, ya que esa es una de sus principales características, debido a que para poder sobrevivir esté sistema debe de alimentarse, esto mediante el acceso constante e irrestricto a mano de obra barata, materias primas, mercados y recursos naturales1 en alta cantidad, sin importar las consecuencias que esto traiga ante las poblaciones de los territorios e incluso ante el medio ambiente.