Academic literature on the topic 'Spirito capitalistico'
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Journal articles on the topic "Spirito capitalistico"
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Solichin, Moh Badrus. "Ketika Alam dan Perempuan Lembah Baliem Diperkosa oleh Antroposentrisme Kapitalis:Kajian Ekofeminisme dalam Novel Tanah Tabu." SEMIOTIKA: Jurnal Ilmu Sastra dan Linguistik 19, no. 1 (2018): 41. http://dx.doi.org/10.19184/semiotika.v19i1.7049.
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This research was conducted to investigate capitalistic anthropocentrism to nature and woman in Tanah Tabu. Here, Freeport is an actor of capitalistic anthropocentrism while Baliem Valley and female character in Tanah Tabu are representatives of exploited objects.
 By analysis, the theory of ecofeminism by Vandana Shiva is used here to answer the questions of the research. Therefore, the implication is to study act of capitalistic anthropocentrism of Freeport examined based on the purpose of western colonialism (United Stated of America) that came to Papua by developing mining industry. In the process, the mining industry run by capitalist faced the problem being tried to solve by using modern science and spirit of developing civilization as an effort to cover their act. In this case, ecofeminism shows role of women in struggling their exploited home (nature). This fact appears from relationship between women’s domestic life and nature that cannot be vanished.
 The discussion results in this study is firstly, the character of capitalistic anthropocentrism by Freeport is known from their motives in developing civilization by modern science, modernism toward conservatism, and colonialism. Secondly, ecofeminism puts female character Tanah Tabu in dualism of role; as a victim and a fighter against capitalistic anthropocentrism. Lastly, the reason why the female character is presented here is because ecofeminism views nature is as a woman who is pregnant and delivers life.
 Keywords: capitalistic anthropocentrism, ecofeminism, nature, woman, Baliem Valley (Papua).
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Kaluža, Jernej. "Trap, trash and theory." Maska 35, no. 200 (2020): 80–85. http://dx.doi.org/10.1386/maska_00011_1.
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The article was first published in 2016 and uses philosophical conceptual tools (referring mostly to Gilles Deleuze and Friedrich Nietzsche) to analyse the phenomenon of trap music. The text does not discuss the questions of genre and music classifications but tries to capture the prevailing spirit and effect of trap music: trap is trap, pure tautology, pure reality, materiality and banality at the same time. Trap affirms what is, here and now. In this context, the author discerns the amoral and materialist philosophy in the background of the trap phenomenon. Even though trap seems an apolitical and conformist music, it can also carry implicit rebellious and anti-capitalistic potentials.
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Lew, Seok-Choon, Woo-Young Choi, and Hye Suk Wang. "Confucian Ethics and the Spirit of Capitalism in Korea: The Significance of Filial Piety." Journal of East Asian Studies 11, no. 2 (2011): 171–96. http://dx.doi.org/10.1017/s1598240800007153.
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Confucianism has been considered mainly to have had a negative influence on capitalistic development since Max Weber's theory on non-Western societies became widespread. However, in this article, we champion the positive role of Confucianism and attempt to explain Confucianism as providing fundamental “significance” to social development by imbuing it with religious significance. We present the self-sacrificing work ethic and zeal for education that characterizes Confucianism as having become the foundation for Korea's economic growth. In particular, we examine the religious significance inherent in the Confucian value of “filial piety” and illustrate how the value came to be a powerful economic motivator during the process of industrialization. The religious tendency of filial piety, which attempts to “remember” and “represent” one's ancestors, acted as an important spiritual ethos in Korea's social development centered on economic growth. Filial piety did not stop at being an ethical standard; it was the fundamental basis for macrosocial dynamism that was closely linked to the development of capitalism in Korea.
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Manić, Željka. "Weber's contribution to content analysis." Politea 10, no. 20 (2020): 11–22. http://dx.doi.org/10.5937/politeia0-29393.
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The subject of this paper is Max Weber's contribution to content analysis as a sociological research procedure. Content analysis gained the legitimacy of the sociological method of research in the middle of the 20th century, and Weber occupies a significant place in its history. He used the basic idea of content analysis in "The Protestant Ethic and the Spirit of Capitalism" (1904-1905). Weber drew conclusions about the institutionalised form of social communication in the past by studying its recorded content. He analysed the content of protestant catechisms to establish whether, in working with believers, pastors encouraged ethical attitudes conducive to the development of the capitalistic spirit. Later, at the first meeting of the German Sociological Society (1910), Weber proposed undertaking a comprehensive analysis of the content of the press, which did not receive the support of sociologists. His proposal represents the first methodologically designed attempt to give content analysis a place among sociological research procedures. The aim of this paper is to present Weber's contribution to content analysis. His contribution is considered through an analysis of the application of the basic idea of this procedure in 'The Protestant Ethics and the Spirit of Capitalism' and through advocating its use in speech at the first meeting of the German Sociological Society.
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Prasetyo, Kukuh Fadli. "Politik Hukum di Bidang Ekonomi dan Pelembagaan Konsepsi Welfare State di dalam Undang-Undang Dasar 1945." Jurnal Konstitusi 9, no. 3 (2016): 495. http://dx.doi.org/10.31078/jk934.
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Welfare state conception has been adopted in the substance of the 1945 Constitution of Republic Indonesia (UUD 1945), that extracted in fourth paragraph of Preambule of UUD 1945, by posting the phrase ‘to improve public welfare’ as staatsidee of Republic of Indonesia. In amendment of UUD 1945, UUD 1945 determines economic democracy principles, as prescribed in Article 33 paragraph (4) UUD 1945. In its economic democracy, there is efficiency with justice principle that recognized as capitalistic unsure which lifts the spirit of neoliberalism. After analysing that corelation, I found and identify that some unsures of neoliberalism has been emulted in some legal policy in economic issued by the Administration of Indonesia, such as privatisation, market regulation, deregulation, and reducing public spending.
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Barbalet, J. M. "Beruf, rationality and emotion in Max Weber's sociology." European Journal of Sociology 41, no. 2 (2000): 329–51. http://dx.doi.org/10.1017/s0003975600007062.
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The concept of Beruf, variously translated as ‘calling’ or ‘vocation’, refers to the pracdce of systematic self-control in pursuing constant goals or purposes, which Weber, in The Protestant Etbic and the Spirit of Capitalism (1905), found in both Calvinist religious practice and capitalistic entrepreneurship and labour. But the term is not confined to these applications; it is also central in Science as a Vocation (1917) and Politics as a Vocation (1919). The general significance of the idea of Berufis that it accounts for the mechanisms required to realize in action the quality of rationality, another of Weber's characteristic terms. The connection between rational activity and calling is constant in Weber's discussion. In his early statement of the argument, however, practices of Beruf achieve rationality through the suppression of emotion. In his later discussion, Beruf is achieved through and expresses passion and emotions.
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Kruger, Pieter. "Afrikaanse gereformeerde kerke in die sleurgang van die tydgees." STJ | Stellenbosch Theological Journal 6, no. 3 (2021): 49–78. http://dx.doi.org/10.17570/stj.2020.v6n3.a1.
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During the past nearly 30 years the epochs of democratisation and globalisation became intertwined with the South African society, determining its spirit of the age. The democratisation of South African since 1994 has its own history of radical rather than evolutionary transformative measures which brought about constructive changes to the political and social fibre of a secularised South Africa. In conjunction, globalisation as dominant worldview became evident in the transposition of South Africa into a secular, liberal, capitalistic, pluralistic society. Over this period the Afrikaans-speaking churches of reformed tradition were not immune to these influences, channelled via their members’ experiences of and responses to their changing social and economic setup. These churches have since also changed. Their influence on society and social matters has dwindled. The contexts of their congregations changed. Their traditional collective forms of institutionalised religion are changing due to the influence of a plurality of different personal, religious beliefs and practices. These developments challenge these churches to rethink their denominational identities and consider the way in which they approach society and what they can contribute to the ecumenical church.
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Dylus, Aniela. "Wyznaniowe zróżnicowanie kultury gospodarczej. O ideologicznym nadużyciu znanej tezy." Człowiek i Społeczeństwo 38 (June 15, 2014): 67–80. http://dx.doi.org/10.14746/cis.2014.38.5.
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More than one hundred years ago, Max Weber agued that the Protestant religion, particularly the religious ideas of Calvinism and the Puritan ethic, played a positive role in creating the capitalistic spirit. The article hereby attempts to show that this thesis (the Protestant Ethic Thesis) gradually evolved into different stereotypes. It also appeared to be especially prone to some ideological abuse. The description of these stereotypes and different forms of abuse has been preceded with attempts to answer some questions such as: Is the cultural context of economic life really differentiated with regard to religious ideas? Is Max Weber’s thesis timeless? In fact, the results of various kinds of research allow to falsify the thesis given above. It is the real religious faith as such and not its content that is economically significant. However, there are some cultural differences between Catholics and Protestants that are determined by their religious faith. These differences concern rather e.g. their different focus on the value hierarchy or significance attached to satisfying needs.
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Mróz, Adrian. "Aesthetic dissonance. On behavior, values, and experience through new media." Hybris 47, no. 4 (2019): 1–21. http://dx.doi.org/10.18778/1689-4286.47.01.
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Aesthetics is thought of as not only a theory of art or beauty, but also includes sensibility, experience, judgement, and relationships. This paper is a study of Bernard Stiegler’s notion of Aesthetic War (stasis) and symbolic misery. Symbolic violence is ensued through a loss of individuation and participation in the creation of symbols. As a struggle between market values against spirit values human life and consciousness within neoliberal hyperindustrial society has become calculable, which prevents people from creating affective and meaningful attachments to symbols in relation to our retentional apparatuses, technology and memory. Such tension can be thought of as a dissonance between overlapping domains of social life, private and public. New Media is a reflection of aesthetic dissonance, an experience such as being bored and entertained at the same time, between antagonistic experiences, values, and behavior. Moreover, new media is at once a medium of customizing aesthetic experience individually as well as the threat and practice of prioritizing calculability and modeling of consumer behavior in favor of capitalistic effectiveness, which results in the simultaneous categorization of an individual as a data point, putting those who do not fit an algorithm’s premises at a disadvantage.
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Djakfar, Muhammad. "BUSINESS BEHAVIOR OF TARIQA FOLLOWERS IN INDONESIA: The Relation of Religion, Sufism, and Work Ethic." ULUL ALBAB Jurnal Studi Islam 19, no. 2 (2018): 253–71. http://dx.doi.org/10.18860/ua.v19i2.5571.
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In Islam, people know a teaching and mystical practice called sufism. Its main objective is to purify oneself (tazkiyat al-nafs) to get closer to God. Time-wise, sufism can be mapped into orthodox and neo-sufism. Teaching substance-wise, it is classified into akhlâqî and falsafî sufism. So far, commoners and academician such as Max Weber believe that sufism followers behave asceticly, live an austere life, have no capitalistic spirit, and so forth. This false perception obviously needs a correction for people understand the behavior of tariqa followers as an organized sufism community among society. In Indonesia, tariqa followers include Sadziliyah and Shiddiqiyah. The basic question is if they live an austere life so they do not have to contribute to the economic life of nation. Result study shows that according to Sadziliyah people, wealth has spiritual, economic, and social meaning by centralizing business activities in houses and market. Meanwhile, Shiddiqiyah followers consider that wealth has spiritual, economic, social, cultural, and preached meaning in various efforts. Therefore, both tariqas teach a balance between spiritual (worship) and material obligations, ukhrâwiyah and dunyâwiyah obligations as taught by neo-sufism. In addition, it shows a relationship among religion, sufism, and work ethic.
Dissertations / Theses on the topic "Spirito capitalistico"
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IANNUZZI, ILARIA. "Etica ebraica e spirito del capitalismo in Werner Sombart." Doctoral thesis, 2020. http://hdl.handle.net/11573/1363027.
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La tesi indaga le origini religiose dello spirito del capitalismo, in particolare attraverso il pensiero di un classico della sociologia, Werner Sombart. L’oggetto di ricerca consiste nell’analisi critica del legame che l’autore individua tra etica ebraica e spirito del capitalismo, attraverso un’indagine plurifattoriale degli elementi che si pongono all’origine dello spirito del capitalismo stesso. Si pone l’attenzione sulla cultura religiosamente fondata che ha reso possibile un certo orientamento, ossia sulle motivazioni religiose mediante le quali una collettività storicamente situata attribuisce senso e significato alle proprie azioni quotidiane, analizzando, in particolare quelle che, in campo economico, possono aver contribuito a imprimere al capitalismo il suo spirito originario.
Si fa riferimento, dunque, non alla dimensione materiale del capitalismo, ma a quella spirituale, che rimanda alle radici di natura culturale e, quindi, a quel complesso di valori, norme e idee che costituisce l’essenza generativa e, al contempo, il fondamento del capitalismo.
Analogamente a quanto la critica ha fatto per Weber, si cerca di comprendere, dunque, il senso e il significato dello spirito religioso e della matrice culturale che si pone alla sua base, mediante l’analisi critica del pensiero dell’Autore sul tema, che, a tutt’oggi, non trova nella letteratura adeguata rappresentazione.
Attraverso la storia del pensiero sociologico, si intende, quindi, ricostruire le processualità che hanno dato origine allo spirito del capitalismo e che oggi appaiono profondamente trasformate, con l’intento altresì di comprendere le derive dell’attuale capitalismo alla luce della sua storia culturale e, dunque, di storicizzare lo spirito del capitalismo per attualizzarlo nel senso di coglierne le dinamiche contemporanee.
Books on the topic "Spirito capitalistico"
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Nuccio, Oscar. Diritto naturale e razionalità economica: (studi sulle origini medievali dello "spirito capitalistico"). Edizioni dell'Ateneo, 1989.
Find full textBook chapters on the topic "Spirito capitalistico"
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"The Evolution of the Capitalistic Spirit." In General Economic History. Routledge, 2017. http://dx.doi.org/10.4324/9780203790991-34.
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Springer, Simon. "Becoming Beautiful." In The Anarchist Roots of Geography. University of Minnesota Press, 2016. http://dx.doi.org/10.5749/minnesota/9780816697724.003.0001.
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The introduction begins the book with an argument that in order to shake off the chains of statistic, capitalistic, homophobic, racist, sexist, and imperialistic ideas, to ‘become beautiful’, a reorientation of geographical thinking must be directed toward an anarchist ideology. Singular ontological modes that favor one particular way of doing things disavows geography by failing to understand the spatial as an ongoing, mutable assemblage that is intimately bound to temporality. By infusing geography with anarchism, a spirit of rebellion can be realized that forgoes the politics of waiting for change to come at the behest of elected leaders and instead engages new possibilities of mutual aid through direct actions.
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Huggins, Nathan Irvin. "Art: The Ethnic Province." In Harlem Renaissance. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195063363.003.0006.
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Abstract The depression brought an abrupt end to the vogue of Harlem. Hard times made people concentrate on the immediate, the mundane, the essentials of living, rather than on cultural concerns. The end of prohibition deprived Harlem of some of its exclusive appeal: nightlife, cabarets, illicit amusements. That could be had anywhere if one had the purse and spirit. The demise of the vogue of the Negro also ended that promoted culture called the “Harlem Renaissance.,. Self-conscious culture had to struggle for relevancy at a time when physical survival was a notable achievement. The industrial apparatus, the capitalistic system, the white man’s machine, however much despised, had never been doubted as the agent of automatic progress-the promise of American life. Economic collapse was, thus, far more shocking than could have been imagined. The intellectual dispossessed-white or black-could not avoid the mixed feelings of horror and glee that the monster was fallible after all. But the shock destroyed the easy optimism that had been assumed even among social critics. The naivete that nurtured the belief that black poets and writers, painters and sculptors, would emerge from the pages of Crisis and Opportunity or from the Harmon Foundation competitions as the new and genuine American culture seemed pathetically innocent as bread lines lengthened. It appeared that the Harlem Renaissance had been a false labor. Of course, Negro artists and writers continued under different sponsorship and promotion-sometimes by the W.P.A. and sometimes the Communist party.