By David Levine
Pathology of the Capitalist Spirit is set capital and in regards to the economic climate that bears its identify. during this publication, Levine argues that our pursuit of ever-more wealth within the kind of capital expresses our dissatisfaction with the realm we are living in, with what now we have and what we don't have. Capital embodies our wish for anything diversified. simply because capital embodies this desire, it has develop into desire's item.
In his research of capitalism, Levine explores the which means of capital as a social truth attached to primary human aspirations. The hyperlink among capital and the pursuit of a hoped-for nation is principally vital in gentle of the obdurate insistence at the a part of its critics that capitalism exists to serve the fabric pursuits of these whose vocation is to possess capital. This false impression ignores what's crucial approximately capital, that's its hyperlink to not pursuits yet to pray, specifically the desire that by way of amassing capital the person can in attaining an attachment to the good.
It is that this wish that blocks tolerance of any thought that there's anything unfair within the capitalist's acquisition of wealth and that equity could be completed via its redistribution to others. it's also this wish that animates the capitalist method as an entire. And in that experience, this wish is the spirit of capitalism.
To enhance this subject matter, Levine calls at the rules and writings of significant theorists concerned with knowing modernity and capitalism: Adam Smith, Karl Marx, Max Weber, Emile Durkheim, and Joseph Schumpeter.
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Extra info for Pathology of the Capitalist Spirit: An Essay on Greed, Loss, and Hope
Capitalism can be considered the institutional expression or embodiment of the wish to come to life by owning the object that is, or is imagined to be, alive (contains the alienated form of our own vitality). We cannot contain our vitality inside and must acquire it in the form of an external thing because to contain it inside is to assure that we will lose it. We will lose it because of the finitude of our own being. So, we must place our vitality outside in an object that is not limited as we are, one capable of an endless existence, an object in no way limited to finite, particular form and the finite and particular gratification available to a being in that form.
Where satisfaction means making this connection with the self, it stands opposed to making a connection with the good. In seeking satisfaction in a connection with the self, what we discover is the loneliness of a selfexperience that provides us no comfort and therefore no satisfaction. If we cannot invest the things attached to us with a sense that they are good because they are attached to us and we are good, we can seek to reverse the relationship and become good in ourselves because the things attached to us are good.
In our desire to own this object, we accept the validity of this claim. But, we also rekindle our desire, which is lost to us when we lose hope for satisfaction. In this sense, our connection with capital is a way of bringing ourselves to life so far as the loss of desire is the loss of feeling that we are alive and the rekindling of desire is the rekindling of that feeling. Our connection with capital is a connection with the hope that there is a way to find and acquire desire’s object and in so doing retrieve our lost vitality.
Pathology of the Capitalist Spirit: An Essay on Greed, Loss, and Hope by David Levine