There are no pilots more in the plane of the global economy

Christoph Deutschmann: The correlation of the absolute wealth. To the religious nature of capitalism

For ten years now, the first communism collapsed, from the Fordist concept of an interventionist and welfare state-oriented communities is said goodbyeby and triumphs the neoliberal model. The borsen are in high spirits and daily financial speculation a multiple volume of real-generated annual profits. The surfs of floats as a function of supply and demand on foreign exchange markets and speculators make use of their price fluctuations. With the liberalization of capital movements and the revolution of the new information and communication technologies in the 1980s, a violent and previously unbroken currency speculation wave, worldwide and around the clock.

There are no pilots more in the plane of the global economy

The globe is mutated to a global village. Global data technologies pave the financial speculation the way to Eldorado, for the people, this ghost town is called Nowhere City. And the same trick, a freaky, smooth circulation through an exponential expansion of the market it wants to apply to all other social areas. Therefore, the state is to be reduced and his government is transferred to economic units, which must at best still have their shareholder speech and answer. Since the collapse of the Eastern Bloc, Liberalism has no opponent, neither theoretically nor concrete. There are no pilots more in the plane of the global economy.

The finance has taken a gothic status and almost seems like Jesus attempted to resolve with the exchangers in the temple, in biblical anger and wiser foresight only the appendixes of his future superpict competitor. The Gentiles are back, Money Makes The World Go Around, more than ever danced around the golden calf and the world shines shine in his.

Christoph Deutschmann, former employee at the Frankfurt Institute for Social Research and opposite Professor of Sociology in Tubingen, tries to explore these religious dimensions of capitalism in his essay with classical sociology and controls to recent socialist currents, as they are articulating themselves today in the neoliberal economy directory.

GermanMann represents the thesis that in classical theory of society, such as in the works of Georg Simmel and by Karl Marx, the money were given the money provisions which have ignored the recurring sociological directions since Parson or accepted as a diagnosis, without they at the Analysis of social processes are specifically problematic.

Money as over religion and total utopia of social present

At the same time, GermanMann wants to show that about the Luhmann’s religion social sociology, the Desiderata, the Luhmann for religion reserves the "Transformation indefinable in certain complexity", in truth that the economy is. Furthermore, Walter Benjamin’s attempt is made to identify the money – especially in the form of (financial) capital, as a more recycling value – as a Uber religion and total utopia of the social present, which is due to the global release of the market force has adopted a ubiquitar, equivalent of God and becomes famous to penetrate all social spheres and human areas and to subordinate his functionality, which is just a profit oriented. According to Deutschmann, the current situation is characterized by this hegemony of the money redexus on society, which determines thinking, deserving, acting and the other human health and power to his variables.

The topics of the sociological postmodernes like "Individual autonomy, asthtetic of the lifestyle, reflexive flow of traditions and standards, substitution found by self-elected social relationship" (S.25) Find out the exports of Deutschmann already in classical sociology, in the works of Gimmel and Marxž, with the difference that these have explicitly involved the money in the analysis of these processes. You can find the three times the determination of the money as an economic exchange, as a social relationship (ie relevance of people to each other) and as these relevant and constituent structure.

Above all, the last two modes are quite present in the social tendencies, which "reflexive modern" At the moment seem to be: On the one hand, there is a growing differentiation of the company in subsystems and a relative compound of these partial areas and a growing resolution of personal and pre-modern bonds, on the other hand, these sub-areas are becoming increasingly torn in the economic development and their own logic, which and their own logic Groups are always strong privileged, which the money not only as a means of payment to the spirit of their subsistence, but also as missing D.H. Using the propagation of profits. Accordingly, sociology escapes in the tradition of Talcott Parsons, which reduces the money following the neoclassical economy on the first provision, the mediation form in good replacement, the increasing asymmetry of the relationship of economy and society.

Pekuniare relations chains and liabilities

Also Niklas Luhmann, (which is dead, there are only decisions that interprets the money only as a means of differentiation of economy and society and thus also only recirculated on its function in good replacement, the dominant role of the economy remains closed. Likewise, the problem arises its growth of Luhmann of religion, – the already mentioned transformation of indefinite in certain complexity – realiter of the economy increases, the power of money, which today exceeds the influence of the churches:

This idea requires a shift of attention from the exchange function of the money on its wealth property. As capital, money reaches the good, performance and resources on the horizon of the action for action on the fact that. It takes advantage of the positive as the negative, it initiates shock like destruction and transforms so in fact inconclusive< marked communications and actions at present by putting the results all doing under the prere of current or potential reconversion into money.(S.11)

Thus, show "Pekuniare Relationship Chains and Liabilities (…due to the ubiquity of the money in modern society as even less unmeribrable and obviously when religious had once been, especially when they are today."(S.110)

Hereby expresses the "Action of the absolute wealth" the religion of her place, all attributes that have been attributed to the lovely god and the absolute, are given to the money today, and the greed after the money-contemporary private freak for socially produced in the money becomes the supreme action principle that is in itself does not know any boundaries (which also means that people can follow the money to the actions of the wealth "the true community" (S.104) Submission):

It is the characteristic of the capital form of money that it accesses the richness of the world in a manner that does not negotiate the potential form of this access, but by the backflow of money receiving and expanding. The money mobil governs the world. (…) It encompasses the modes of the update and the potentiality, the positive and the negative. It’s like God – with the difference that it is only in Quantitatively fixed form There is available. As a result, it turns into the lowlands of the earthly and can be appropriated individually, on the other hand, it is never even enough and urges his utilization and propagation. (S.108F)

Computer technology as a social myth

For Deutschmann, the perspective of the economic processes take place and the associated social developments, as well as the increasing hegemalization of neoliberal positions, as well as the increasing hegemalization of neoliberal positions, is difficult to deny the real-religious character of the money, which guarantees the consideration of the community of socially weak actors due to his ubiquitat. The neoliberalism is doing "The mobility of money to the mabboat for the flexibility of man" (S.168), Kurt the workers to the entrepreneur-of-their self (see. S.166F) and builds the view of intensity and wealth as itself even regulating cybernetic systems in the self-perception of the company.

But that capital can expand its boundaries and that new terrains may remain, social mission statuses and myths (as described by the Fordism for Germann), which is able to channel the wishes and hopes of people of people and they believe that they believe and that Enter trust in the new accumulation epoch a chance to achieve your own goals.

The confidence-constructed confidence in the technological development of Taylorism and Fordism as a guarantor of mass goodwill and general security in the market economy is dwindling in the ARA of finance capitalism, which was made possible only by the development of information and communication technologies and new, neoliberal Messages like Total Quality Controll, Lean Production, Reengineering Try to stob in this vacuum. The question, however,, if these can ever develop the social radiance of Fordism and whether the utopia of the liberation of man associated with computer technology is actually feasible or whether the computer is unable to mechanize human work in a higher degree As the factory work, Germanmann assessed quite skeptical.

However, the neoliberal doctrine can not only be counterproductive for the precarious workers, but also for entrepreneurs themselves in the duration because the entrepreneurial society has the tendency with its growing depend on – by needing cheeky workers for themselves, but on the other hand on well-trained , Reflective and performance-ready contract work instructed – to erode itself. For justifiable, innovative, motivated, creative and spiritually active people who can feed themselves beyond their reproduction exercise in the economic process, not to have on a social level, where these self-responsible misrepresentably misrepresented Miseren resp. whose pravention should be killed and concentrate on the survival battle:

The conclusion of it is that a complete by the money reduces individualistic entrepreneurial< Company can be. Neither can they produce orientations and motivations beyond the short-term utilitarism and the experience of experience, nor is it (apart from wealth owners, but only with a few roughly enough) is ready for entrepreneurial actions of indispensable social jerky. (…) The permanent revolutionary of the economic structure and the social conditions associated with her operators, which operates the entrepreneur, suggests himself after the end and creates a state of general uncertainty by everything and at the same time nothing possible. The self-destruction of capitalism therefore goes back to nothing other than on the development of a paradoxical paradoxical associated in the figure of the entrepreneur itself."(S.161f)

Thus, the neoliberal corporate strategy oriented on liberalization, deregulation and flexibilization is comparable to the madness of fire-frame practice in primitive societies, which ruin the basis of their own business in favor of short-term income in The Long Run. So you can lose paradoxically in the long run, especially if you win very much for the moment.

It is a pity that this dialectic of the after-Stalingrad-front-victory on the business bosses – which are obviously believing in the panacists of money and the soothing blessings of the market, as the little ones to the Christkind – does not make any special impression worldwide, but what the readings This meaningful, spirit, interesting, and last but not least over long distances (for a sociological publication!) Good to read book does not reduce.

Christoph Deutschmann: The correlation of the absolute wealth. To the religious nature of capitalism.

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