In this paper, I discuss the paradigmatic relationship between developed and underdeveloped nations within the notions of growth/degrowth. Economic Growth assimilated in the form of GDP expresses value bundle. Growth is demystified when the essence of value is grasped. Value ceases to be merely an abstract economic category and is apprehended as a social relation. Growth acquires a double reality under current social relations: Surplus value in a particular and a general form. To attain the dialectics of such relation and its supranational relationship, we endeavour a historical analysis giving an account of real relations to find the limits of our critique. Surplus labour historically has enabled societies to reach progress; only when societies produce beyond subsistence can they regard for different needs. On the other hand, the appropriation of surplus labour appears in history in many antagonist forms. In this perspective, the discussion about growth/degrowth attains major importance.
In order to understand the essence of digital and virtual world relations and their outcomes, as they gain more social relevance in contemporary society, this paper investigates the category of intellectual property not from the prism of the law but rather on philosophical terms. Such philosophical analysis is based on immanent critique. The starting point is the axiomatic notion of modern capitalism, where the categories of property and intellectual property are regarded as two separated entities. Hegel’s philosophy of law enables an important reflection on these two categories since, already in its method, it apprehends the contradictions of bourgeoisie society. Accordingly, contrasting reality and Hegel’s understanding, a conflict arises within the notion of intellectual property and its praxis under the rule of law. The state appears as a necessity to guarantee and mediate an immanent conflict that arises from the privatization of intellectual property. As an insoluble problem that emerges within such praxis, the present analysis offers an alternative to the paradigm of a split between property and intellectual property. Based on Lukács’ non-essentialist-ontology of the social-being, intellectual property is explained through the prisms of labour and cultural development of human thought.
In this paper, I proposed a paradigm shift in Gender-Neutral-Language. The claim, which Gender-Neutral-Language can account for reality grasping and, thus, enable its actualization, is challenged; in place of an abstract reach towards social change, a more concrete emancipatory praxis must arise. Its current emancipatory prerogatives are not confronted from the standpoint of its already-established arguments but a more comprehensive standpoint of language, more specifically, of the philosophy of language.
The first quarter of the 21st century is reaching its end, and worldwide crises appear to become ubiquitous. Capitalist forces of destruction have not gone rogue, they merely represent the actualization of capitalist relations of exploitation. Notions of fettering fall prey to illusions, which overlook both particular historical moments and the essence of capitalist relations. In contrast, social emancipation presupposes an ontological understanding of human action. It is not enough to wish for a more humane society; both the limits of and potential for transformation must be understood. Based on Marx and Lukács, the ontological categories of possible and impossible, labour and teleology, are investigated, consequently, creating an opposing prerogative to capitalist naturalization and eternization. Capitalism is instead taken for what it is: a determined social, historical construction, thus, a superable social organization rather than a natural force. Insofar as the historical debacle of Marxism has provoked a methodological vacuum filled with relativism, contemporary critical analyses disaggregate into bourgeois isolated phenomena, becoming liberal assessments themselves. The concrete impact is not irrelevant: for they fight arguments in the fields chosen by capitalism; any perception of totality is rejected a priori; strategies to overcome capitalist challenges reproduce the conditions which create them, because it is assumed what needs to be explained. It appears urgent to reframe social critique within the frame of methodological orthodoxy. Marxist capitalist critique departs from ontological facts, for instance, labour. This means grasping both the totality and the ontological dimensions of particular forms, enabling effective strategies towards emancipation.
The concreteness of life presupposes not only death but equally the process of dying. Reflecting these Phenomena – dying and death – is necessary to make the phenomenon of life more comprehensible. Both the individual and the social life need to be confronted with the factualness of cessation. In this respect, every social form, which does not escape itself, cannot one-dimensionally celebrate life without reflecting on death. A self-conscious life-entity muss (1) be able to differentiate between living and dying and recognize its own death; (2) make itself known the deviations mechanisms of this process; (3) give thought to suicide and sense its limits; (4) revealed the obstructions that daily-life represents in order to reflect on this process. The reflection of dying and death may not represent something new, it is however an ever vital moment of human life.
scite is a Brooklyn-based organization that helps researchers better discover and understand research articles through Smart Citations–citations that display the context of the citation and describe whether the article provides supporting or contrasting evidence. scite is used by students and researchers from around the world and is funded in part by the National Science Foundation and the National Institute on Drug Abuse of the National Institutes of Health.
hi@scite.ai
10624 S. Eastern Ave., Ste. A-614
Henderson, NV 89052, USA
Copyright © 2024 scite LLC. All rights reserved.
Made with 💙 for researchers
Part of the Research Solutions Family.