Submitted by Renata Lopes (renatasil82@gmail.com) on 2018-04-26T19:42:11Z No. of bitstreams: 1 victorcesarfernandesrodrigues.pdf: 2872555 bytes, checksum: c16260689489652a3c8339f48c2d1bc8 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-09-03T12:12:24Z (GMT) No. of bitstreams: 1 victorcesarfernandesrodrigues.pdf: 2872555 bytes, checksum: c16260689489652a3c8339f48c2d1bc8 (MD5) / Made available in DSpace on 2018-09-03T12:12:24Z (GMT). No. of bitstreams: 1 victorcesarfernandesrodrigues.pdf: 2872555 bytes, checksum: c16260689489652a3c8339f48c2d1bc8 (MD5) Previous issue date: 2018-03-07 / A presente dissertação consiste fundamentalmente em um esforço de apreensão da categoria marxiana do fetichismo da mercadoria. Para tanto, me utilizei de algumas obras de Marx situadas no período que vai de 1857 a 1858 e dos Grundrisse até 1873, na segunda edição revisada por Marx que trata da exposição do fetichismo da mercadoria e seu segredo na última seção do primeiro capítulo d’O capital, livro primeiro. Pretendeu-se demonstrar, por um aspecto, que já neste primeiro capítulo Marx trabalha meridianamente aspectos e problemas que são coroados nesta última seção. Por esta razão submeteremos uma análise que possa provar isto. Por outro aspecto, também pretende-se demonstrar que, em seu processo investigativo, dentro do período delimitado, Marx vai paulatinamente incorporando a temática do fetichismo como “linha de força” de sua análise até ser incorporada e exposta na última seção do referido capítulo. Este segundo aspecto diz respeito ao fato de que nos livros II, III e IV d’O capital, escritos nos idos de 1861-1865, a temática do fetichismo comparece expressivamente em algumas de suas análises. Obras como os Manuscritos de 1861-1863 e o chamado “Capítulo VI Inédito”, assim como a Contribuição à crítica da economia política de 1859, assistem um tratamento marxiano do problema antes dele ser exposto de fato em sua segunda edição d’O capital de 1873 com um título a parte. Dessa maneira, estes dois aspectos constituem a síntese teórica de nossa investigação ora exposta. O fundamento deste trabalho consiste, pois, em tecer uma crítica de caráter teórico a qualquer suposição acerca do tema do fetichismo que o tome tão somente a partir do primeiro capítulo do livro primeiro d’O capital. Dentre estas razões, ratifica-se o fato de que este tema propriamente constitui-se como um processo de síntese na obra O capital, cujo coroamento no primeiro capítulo do livro primeiro resulta de múltiplas análises anteriores, feitas por Marx no decurso de muitos anos de investigação. Assim, submete à crítica qualquer suposição que relegue o referido tema tão somente ao primeiro capítulo do livro primeiro d’O capital. Todavia, outro aspecto reveste o conteúdo desta dissertação, que é: este tema propriamente dito emergiu na tradição marxista mediante uma complicada conjunção de variáveis. Dentre as principais, pode-se mencionar a contribuição de obras como a de Lukács, História e consciência de classe, e a de Isaac Rubin, A teoria marxista do valor, ambas de 1923. Pretendeu-se demonstrar que tais obras refletem esta conjunção de variáveis, ao mesmo tempo em que aparecem no cenário da tradição oferecendo o tema do fetichismo como um dos componentes centrais da contribuição teórica de Marx. Pretende-se uma contribuição de rigor para análise do problema marxiano do fetichismo, no que tange a legitimação deste referido problema como decisivo de ser apreendido também pelos assistentes sociais. / This dissertation consists fundamentally of an effort to understand the marxian category of commodity fetishism. In order to do so, I’ve used some of Marx’s works situated in the 185758 period, the Grundrisse up to 1873, the second edition revised by Marx that deals with the commodity fetishism and its secret in the last section of the first chapter of Capital, book one. I intended to demonstrate that, in a way, in this first chapter Marx already works meridian aspects and problems which are crowned in the last section. For this reason we will submit an analysis that can prove our thesis. In another aspect, during his investigative process in the established period, Marx gradually incorporates the thematic of the fetishism as a “line of force” of his analysis until it’s fully incorporated and displayed in the last section of the referred chapter. This aspect refers to the fact that in books II, III and IV of Capital, written between 1861 and 1865, the fetishism theme appears expressively in some of Marx’s analyses. In works such as the Manuscripts from 1861-1863 and the so-called “Unpublished Chapter VI”, and also A Contribution to the Critique of Political Economy of 1859, we find a marxian treatment of the problem before it was actually exposed in the second edition of Capital in 1873 under a title of its own. These two aspects constitute the theoretical synthesis of our inquiry. Therefore, the foundation of this work consists in presenting a theoretical criticism to any assumptions concerning the subject of fetishism that only take into account the first chapter of Capital, book one. Due to these reasons, we can ratify the fact that this subject is developed through a process of synthesis in the Capital, and that the crowning in the first chapter of its first book is the result of many previous analyses done by Marx during many years of inquiry. Thus, any assumption that relegates this subject only to the first chapter of the first book of the Capital is susceptible to criticism. However, another aspect coats the content of this dissertation, and that is: that this subject emerged in the marxist tradition through a complicated conjunction of variables. Amongst the main ones we could mention the contributions provided by works such as Lukács’ History and Class Consciousness and Isaac Rubin’s Essays on Marx’s Theory of Value, both from 1923. Our aim was to demonstrate that such works reflect this conjunction of variables and that at the same time they appear in the scene of the tradition presenting the subject of fetishism as one of the central components of Marx’s theoretical contribution. Our contribution is an intended rigorous analysis of the marxian problem of fetishism, touching upon the legitimation of said problem as being decisive for social assistants to familiarize themselves with.

No description available.

As a philosophy, Marxism has a rich and varied history that spans the decades since the Industrial Revolution. In this time, it has grown several branches, including Western Marxism and Critical Theory, and has reached deeply into many academic fields such as sociology, art, and psychology. However, as an ideology, Marxism has developed a severely tarnished reputation due to its mistreatment at the hands of often brutal totalitarian regimes. These power-centralizing aristocracies have carefully isolated and exploited select concepts from Marxist philosophy, like that of commodity fetishism, to force revolutionary change in societies that were often not prepared for massive upheaval. My work will attempt to reflect upon the value of Marxist philosophy as a tool for understanding society and its interactions. I will highlight the contribution of the Hegelian-influenced Western Marxism of the Hungarian School philosopher György Lukács and the Frankfurt School Critical Theorists like that of Herbert Marcuse. In doing so, I shall attempt to qualitatively show a link between scientific Marxism's strict focus on economic determinism as the basis for national ideologies and the stagnation of communist revolutions worldwide.

The current culture of commodity fetishism that surrounds both modern art and tattoos are disproportionately a part of the perpetuation of an artificial sense of society and community. It promotes the notion that by simply by inking the deeper layers of their skin or by spending millions on a painting that somehow one becomes elevated and enters an elite space, or club, of people like them.

Thesis (M.A. (Political & International Studies)) - Rhodes University, 2008.

Made available in DSpace on 2014-08-20T13:49:09Z (GMT). No. of bitstreams: 1 Marcos Cordeiro Bueno (Canguru).pdf: 7190272 bytes, checksum: b55938e87722617c3863c3fc1aa540c3 (MD5) Previous issue date: 2012-02-27 / This research sought to identify the assumptions of the process of the capoeira patrimony. For Both, this cultural well was historically considered, listing the main moments that metamorphosed from its early records still exist, its criminalization and decriminalization, its subsumption to capital to its most advanced stage of evolution as a Cultural Patrimony of Brazil. As a result of this process was analyzed from the discourses contained in documents that formalize their patrimony as well as the public policies implemented to capoeira to date. Countersigned by historical and dialectical materialism, this research found that the capoeira to be recognized by the Brazilian State, is perpetrated by the commodity fetish, so that its producers - Masters and Teachers - and its practitioners need to pay attention to the exploitation of the inherent labor relations for the production of capoeira at this stage of commodification. It was shown that the way in which the Brazilian government has proposed to encourage capoeira, two trends are implicit crucial to the future of cultural well: The first is the denial of its history, reducing its character of "resistance" to the mode of production capitalist in instrument of "world peace", the latter manifests itself to propose, in response to community desire for improved capoeirana of their class status, the regulation of the profession of capoeira. With this, the official tandem repeat history as it is happening in the field of physical education, which after being regulated has nothing to celebrate. It is concluded that the community capoeirana reference the capoeira as "cultural well" - founded the historical project of the working class that is beyond the capital - and not "patrimony", because it represents a "showcase" by the Brazilian capoeira to the world, which in turn does not guarantee the permanence and update of its existence, separating it from its historical characteristics. At the same time that the state fulfills its function effectively and perform cultural policies for the capoeira unit without her bourgeois ideology, but given the incentive to all teachers who owns his legacy, regardless of age or amount of benefit. Policies that are put into practice the help of barns in the organization of a democratic and transparent, unlike the evidence regarding the interference of the MinC / IPHAN / GTPC / Esta pesquisa buscou apreender os pressupostos do processo de patrimonialização da capoeira. Para tanto, esse bem cultural foi analisado historicamente, elencandose os principais momentos que a metamorfosearam, desde seus primeiros registros ainda existentes, sua criminalização e descriminalização, sua subsunção ao capital até seu estágio evolutivo mais avançado como Patrimônio Cultural do Brasil. Em decorrência desse processo, foi analisado os discursos contidos dos documentos que a oficializam em sua forma patrimônio, bem como as políticas públicas implementadas para a capoeira até o presente momento. Referendada pelo Materialismo Histórico e Dialético, essa pesquisa constatou que a capoeira, ao ser reconhecida pelo Estado brasileiro como patrimônio cultural, está perpetrada pelo fetiche da mercadoria, de modo que seus produtores Mestres e Professores e seus praticantes necessitam atentar-se para a exploração inerente das relações de trabalho para produção da capoeira nesse estágio de mercadorização. Foi evidenciado que a forma em que o Estado brasileiro tem se proposto a incentivar a capoeira, estão implicitas duas tendências cruciais para o futuro desse bem cultural: A primeira é pela negação de sua história, reduzindo seu caráter de resistência ao modo de produção capitalista a intrumento de paz no mundo ; a segunda manifestase no sentido de propor, em resposta a ânsia da comunidade capoeirana por melhorias de sua condição de classe, a regulamentação da profissão da capoeira. Com isso, o discurso oficial tande a repetir a história tal qual vem ocorrendo no campo da educação física, a qual após ser regulamentada nada tem a comemorar. Conclui-se que a comunidade capoeirana referende a capoeira como bem cultural alicerçada no projeto histórico da classe trabalhadora que está para além do capital e não patrimônio , pois o mesmo representa uma vitrinização da capoeira pelo Estado Brasileiro para o mundo, que em troca não garante a permanência e atualização de sua existência, decompondo-a de suas características históricas. Ao mesmo tempo, sugere-se que o Estado cumpra sua função e efetivamente execute políticas culturais para a capoeira sem aparelhá-la a ideologia burguesa, mas garantindo o incentivo a todos os mestres que detém seu legado, sem distinção de idade, nem quantidade de beneficiados. Políticas que devem por em prática o auxilio na organização dos capoeiras de maneira democrática e transparente, diferentemente do que evidenciamos com relação as ingerências do Ministério da Cultura via Instituto do Patrimônio Histórico e Artístico Nacional e do Grupo de trabalho Pró-Capoeira

This paper examines images used to market clothing lines by the affordability-centered Swedish food company Eldorado as well as from the luxury fashion brands Prada and Gucci. Through a qualitative socio-semiotic approach, the images are compared and analyzed in relation to the contemporary societal context of a westernized and postmodern consumer culture. At the basis of the analysis is the theoretical framework of Pierre Bourdieu concerning taste and class, as well as writings on postmodernism and class in relation to counter-hegemonic consumerism. Findings suggest that the luxury fashion brands exhibit a distinction of taste tied to affluency, whereas Eldorado can be interpreted as ironizing tropes and clichés seen in such imagery. A discussion is subsequently raised, debating the paradox of inserting counter-cultural values into the marketing of commodified goods.

Este trabalho tem por objetivo construir um diálogo teórico entre a alienação do fetichismo da mercadoria, em Marx, e algumas categorias da psicanálise. A noção marxista clássica de ideologia, concebida como o desconhecimento e a distorção da consciência necessariamente produzidos pelas condições efetivas da realidade social, é criticada pelo filósofo esloveno Slavoj iek, ao trazer para o campo da ideologia a noção psicanalítica de fantasia. Entretanto, realizamos uma primeira problematização dessa elaboração do filósofo por dirigir a sua crítica a essa noção de ideologia, remetendo-a ao fetichismo da mercadoria. Mostramos que esse conceito de ideologia a que a sua crítica se dirige se adéqua justamente à noção de ideologia desenvolvida por Marx e Engels nA ideologia alemã, e não ao fetichismo da mercadoria, visto que o fetichismo comporta uma noção mais complexa que não se resume a um mero desconhecimento da realidade e a uma distorção socialmente necessária da consciência. Retornamos a O capital de Marx para mostrar as imbricações da fantasia no fetichismo da mercadoria e para mostrar que a sujeição que atinge os sujeitos sob a alienação fetichista é da ordem do inconsciente. No contexto da relação entre fetichismo da mercadoria e inconsciente, problematizamos também aquilo que denominamos uma generalização a que iek incorre, ao defender a tese de que a alienação fetichista teria se deslocado genericamente do saber para o fazer humano. Dessa forma, concluímos que a formulação marxiana, Não o sabem, mas o fazem, continua atual e exercendo o seu poder ideológico, dependendo das condições sócio-simbólicas em que os sujeitos se inserem e são inseridos. Para compreender o sentido da noção de fantasia no campo da ideologia, empreendemos uma breve apresentação da noção freudiana da fantasia até uma compreensão lacaniana, em sua dimensão de gozo e de objeto a, elaborada por iek. O filósofo realiza uma distinção entre sintoma e fantasia para dizer que a ideologia não se estrutura na forma do primeiro, mas sim da segunda, em que a fantasia ideológica, em sua dimensão real, estrutura a realidade social. Na direção da pista deixada por iek, seguimos rumo às operações lacanianas de alienação e separação para pensar possibilidades do sujeito fazer frente à ideologia. Apresentamos, então, um estudo dessas operações em Lacan, e elaboramos, por nossa própria conta e risco, uma articulação delas com o fetichismo da mercadoria, tentando mostrar as determinações mútuas entre fetichismo e inconsciente. Da mesma forma que a fantasia ideológica e a operação da alienação operam um fechamento imaginário da abertura possibilitada pela separação, essa operação permite uma abertura desejante entre sujeito e Outro, lugar de onde se poderia partir para uma crítica possível à ideologia / This paper aims to build a theoretical dialogue amongst the alienation of commodity fetishism in Marx, and some categories of psychoanalysis. The classical Marxist notion of ideology, conceived as the ignorance and the distortion of consciousness necessarily produced by the actual conditions of social reality, is criticized by the Slovenian philosopher Slavoj iek, in bringing to the field of ideology the psychoanalytic notion of fantasy. However, we perform an initial questioning of his elaboration, for he addresses his critique to this notion of ideology, reporting it to the commodity fetishism. We show that this concept of ideology that his criticism is addressed precisely fits in the notion of ideology developed by Marx and Engels, in The German Ideology, and not in the commodity fetishism, since the fetishism involves a more complex notion that is not summed to a mere ignorance of reality and to a socially necessary distortion of conscious. We return to Marxs Capital to show the imbrications of fantasy in commodity fetishism and to show that the subjection, which reaches the subjects under the fetishist alienation is of the order of the unconscious. In the context of the relationship between commodity fetishism and unconscious, we also problematize what we call a generalization that iek incurs in defending the thesis that fetishist alienation would have generically shifted from the human knowing to the human making. Thus, we conclude that the Marxian formulation, We are not aware of this, nevertheless we do it, is still present and exerting its ideological power, depending on the socio-symbolic conditions in which the subjects insert themselves and are inserted. To understand the meaning of the notion of fantasy in the field of ideology, we undertake a brief presentation of the Freudian notion of fantasy to a Lacanian understanding, in its dimension of enjoyment and the object little-a, elaborated by iek. The philosopher makes a distinction between symptom and fantasy to say that ideology is structured not in the form of the former, but of the latter, in which the ideological fantasy, in its real dimension, structures the social reality. Towards the clue left by iek, we turn to the Lacanian operations of alienation and separation to think of possibilities to the subject to cope with ideology. Then we present a study of these operations in Lacan, and prepare at our own risk, an articulation of these psychic operations with commodity fetishism, trying to show the mutual determinations between fetishism and unconscious. Just as the ideological fantasy and the operation of alienation carry out an imaginary closure of the opening made possible by the separation, this operation allows a desiring gap between subject and Other, a place from which one could depart for a possible critique of ideology

This thesis seeks to trace domination theory back to the influential work done by Marx on commodity fetishism. Marx's work proves to be an original account of domination that explains how the dominated many accept the rule of the privileged few. The theory of commodity fetishism develops the idea that individuals come to adopt beliefs that bolster and reproduce the status quo of capitalism. For Marx, the way that individuals experience capitalism is different from the way that it actually works because, in fact, lived experience is actually false. Oppression, inequality and exploitation are thus hidden and the main source of conflict between the oppressed many and the privileged few is obscured. I seek to develop this insight of Marx's into a more comprehensive account of how dominating capitalism self maintains. Lukács' theory of reification explains how capitalism has become all-embracing because capitalism has developed its own type of rationality. This specific rationality shapes thought, which in turn, generates false beliefs that favour the continuation of the status quo. Horkheimer and Adorno argue that capitalism extends its influence by means of its deep involvement in modern culture. Today, culture has become an massive industry which inculcates the logic and principles of capitalism into individuals. For these theorists, capitalism has penetrated all areas of life; experience, knowledge and thought have become extensions of capitalism itself. Marx, Lukács, Horkheimer and Adorno give accounts of how false beliefs are put into practice. Hence the importance of the work of Bourdieu. Bourdieu's theory of distinction describes how the status quo in capitalism is maintained by the behaviour of individuals through their daily acts of consumption. I argue that the consumption of commodities reproduces the status quo in two ways: firstly, establishing an upper-class which takes the lead in patterns of consumption, and, secondly, by creating a middle class that follows its example. Finally, I relate Bourdieu's insights to the theories of Marx, Lukács, Horkheimer and Adorno and Bourdieu in order to arrive at a more inclusive account of how.

The main objective of this thesis is to examine the theory of capitalism and its ontological foundations through the major works of Marx and Deleuze&amp / Guattari. In his monumental book called Capital, Karl Marx develops an account of capitalism based on his understanding of philosophy of which takes its roots from Hegel and Feuerbach. Additionally, English political economy and French socialism serve as reliable grounds for Marx&amp / #8217 / s analysis. In light of the writings of these historical precursors, Marx constitutes a profound critique of capitalist mode of production. On the other hand, Deleuze and Guattari, as the representatives of contemporary French philosophy, develop a different account of capitalism in their influential book called Anti-Oedipus. By relying upon Nietzsche, in Anti-Oedipus, Deleuze and Guattari examine capitalism in a non-dialectical manner. Despite the fact that they reject the major aspects of Marxian mode of thinking, they concentrate on the similar questions shared by Marx. The question of capitalism and its conception as an immanent system which reproduces itself by means of capital appears as the common problem that directs them to think analogously. In this respect, this thesis is an attempt to discover the points of ruptures and the points of continuities in two different account of capitalism.