Capitalism and Religion

Goodchild, Philip

doi:10.4324/9780203398418

Cited by 32 publications

(7 citation statements)

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“…Philip Goodchild (2002) certainly believes that capitalism functions sociologically as a religion. This idea was already mentioned by Walter Benjamin in 1921 when he argues that capitalism is a religion (Amery 2002:29) and that the so-called cultural values that an individual might value are only accessible through the value of money (Goodchild 2008:10).…”

Section: The So-called Nonreligious State or Religiously Neutral Statementioning

confidence: 98%

Seeking the good (peace) of the republic: The violence against and of difference in defining the public space

Meylahn

2011

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This article will reflect on the role of legitimate and authorised violence in state-making. This violence in the name of the good defines the state (Benjamin’s law-making violence) by the exclusion of others (Benjamin 1996). Law-making violence together with the violence that coerces or binds [religare] the public into a common understanding of the good (Benjamin’s law-maintaining violence) is at the exclusion of other interpretations of the good (Benjamin 1996). As the law-making and law-maintaining violence of the state is always at the expense of the excluded other, the excluded other will produce a counter violence of difference seeking a legitimate place within the common space of the republic (Benjamin’s divine violence). What is the church’s role in such a context of violence? Is the church’s role to help clarify and clearly define the good that will bind [religare] the citizens into a stronger and more prosperous and peaceful state – onward Christian soldiers marching as to war? Or is there another calling, to be disciples of Christ – with the Cross of Jesus going on before – and enter the space of violence beyond the knowledge of good and evil as peacemakers? These questions will be examined by bringing into dialogue Žižek’s (1997) interpretation of Christianity with Derrida’s (2002) interpretation of hospitality, specifically in the violent South African context

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Section: The So-called Nonreligious State or Religiously Neutral Statementioning

confidence: 98%

Seeking the good (peace) of the republic: The violence against and of difference in defining the public space

Meylahn

2011

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“…Philip Goodchild (2002) argues that capitalism, and specifically late-capitalism's finance markets, can certainly be interpreted as a religion in and of themselves.…”

Section: Global Capitalism As a Religious Phenomenonmentioning

confidence: 98%

Religion and modernity in a secular city: A public theology of <i>différance</i>

Meylahn

2011

HTS Teologiese Studies / Theological Studies

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Seeking the good often authorises and legitimises certain forms of violence: violence that defines the state (Benjamin’s law-founding violence) by the exclusion of others and the violence that coerces or binds (religare) the public into a common understanding of the good at the exclusion of other interpretations of that good (Benjamin’s law-maintaining violence). The secular modern state has never been without religion functioning as religare. The modern state, often seen as a peacemaker, is founded on these two forms of ‘legitimate’ violence against what is other or different, just as the peace, prosperity and good of the state is sought through the elimination of the different and a unification of the state under the banner of a ‘common’ good. This ‘legitimate’ violence will always produce the counter-violence of difference (i.e. excluded others) seeking a legitimate place within the common space of the republic (Benjamin’s divine violence). With the rise of religious fundamentalism, institutionalised religion has been allowed to return to the public debate. Is the call for this return one that further sanctions legitimate violence by eating and sharing the fruit of knowledge of good and evil? Is the call the church is hearing one that seeks to clarify and clearly define the good that will bind us (religare) into a stronger and more prosperous and peaceful city – onward Christian soldiers marching as to war? Or is there another calling, one that requires us to be Disciples of Christ – with the Cross of Jesus going on before – entering the space of violence beyond the knowledge of good and evil as peacemakers? In this article, I sought to understand this ‘peacemaking’ space by bringing into dialogue Žižek’s interpretation of Christianity with Derrida’s interpretation of hospitality.

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“…Taking inspiration from Max Weber (1904), Walter Benjamin (1921) compared capitalism to religious thought. Several other authors (Bruni, 2019;Goodchild, 2002;Lo ¨wy, 2009) have debated this theme more recently, in different terms, but without taking into specific consideration the symbolic presence of death in modern society.…”

Section: The Modern Capitalist/consumerist Attitude Toward Deathmentioning

confidence: 99%

Ajútap/Arútam/Christ and the Jivaro victory over death

Dubbini¹

2023

Studies in Religion/Sciences Religieuses

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The Awajún leader Santiago Manuín, interviewed by the author, witnesses the recent diffusion, among a part of his people, of the conscious overlap between Ajútap/Arútam, the god of the traditional Jivaro indigenous religions, and Jesus Christ. This observation raises a reflection on the central presence of death in human life, and the different symbolic solutions that arise to cope with it, proposed, on one side, by these religions and, on the other side, by the capitalist/consumerist culture of the globalized world.

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Capitalism and Religion

Cited by 32 publications

References 0 publications

Seeking the good (peace) of the republic: The violence against and of difference in defining the public space

Seeking the good (peace) of the republic: The violence against and of difference in defining the public space

Religion and modernity in a secular city: A public theology of <i>différance</i>

Ajútap/Arútam/Christ and the Jivaro victory over death

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