Capitalism as Religion

1650:, who recognize the intolerability of the capitalist system they represent. Humanity's guilt in capitalism is so great that only God can redeem it, but a God understood only in the negative sense, as man's inability to take the blame on himself alone (Priddat). Therefore, God must return in order for man to become human again. "Expansion of despair"/"healing" signify catharsis, Benjamin's eschatological formula, but Priddat concludes that the fragment fails to clarify a key point: what happens when the returning God takes the blame. Based on Hamacher's interpretation, Mormann suggests that Benjamin allowed for the possibility of a time after capitalism in terms of the philosophy of history. The ethical critique of capitalism was clearly linked to the problem of political action, inseparable from the ethical sphere, but apoliticality, the limitation of description to religious rather than political terms, was the price of adherence to the chosen critical methodology. The only hope, according to Rush, remains the total destruction of the world as we know it. The agent of this destruction is God, but since he is no longer omnipotent but thrown into the world of men, God destroys himself through divine violence. All that remains is total uncertainty about the future, Rush concludes. 1634:

here a messianic dynamic, a "weak messianic power" (Weidner) is possible. As a "ruin of being," capitalism will destroy itself; the spread of despair will lead to healing. In Weidner's view, the emergence of God (in the text) and the ultimate transformation into a religion will lead to the end of capitalism: God follows logically from capitalism and marks its apocalyptic end. On the other hand, belief in a miraculous transition from despair to superhumanity (Nietzsche) or from capitalism to socialism (Marx) is described more as a relic of religious consciousness, since both approaches see liberation as a reward for devotion. The totality of guilt and despair, Ross argues, is linked to liberation as an opportunity for action (this approach anticipates the end of Adorno's "Minima Moralia"). Despite the claims of some Marxists, it is unclear to what extent Benjamin considered the possibility of the collapse or disappearance of capitalism because it had reached the limit of absolute despair. The teleological approach, Ross writes, contradicts the anti-progressivist "Theses on the Philosophy of History"; even in this fragment, Benjamin rejects the dialectical connection between despair and liberation from guilt, a connection he attributes to both Nietzsche and Marx.

1868:, focused on Benjamin's rejection of the notion of progress as an attempt to liberate man from religion and concluded that the fragment presents a "heuristically fruitful and relevant hypothesis. In questioning the relevance of Benjamin's legacy, scholar Daniel Weidner uses the fragment to explore whether turning to his texts is merely a tribute to a past thinker who pioneered a number of contemporary disciplines, or whether Benjamin is still expanding the boundaries of modern theory. Weidner concludes that the fragment is not only a brilliant text, rich in ideas, motifs, and images, but that it also raises topical questions of the utmost importance, although, on closer analysis, "topicality" refers not so much to the contemporary situation as to a poetic shift in its understanding. The relevance of the fragment, Salzani suggests, can be understood in terms of Benjamin himself, who believed that the reading and recognition of images of the past occurs at a specific moment in the temporal constellation of past and present; therefore, the act of reading and interpreting the fragment is capable of breaking through the contemporary time continuum of capitalism. 777:"The permanent duration of the cult" follows directly from Weber's description of the development of Calvinist morality. Benjamin seems to ironically invert Weber's description of the Puritans' negative attitude toward religious festivals. Weber recognized that the Reformation was not about abolishing control over the public and private spheres, but about strengthening it in the form of internal, psychological self-discipline (courage and diligence). Weber saw the resilience of the Puritans as the true heroism that gave rise to early capitalism. The Puritans dreamed of being professionals, Weber wrote; by the early twentieth century, Rush notes, heroism had become a compulsory routine, and voluntary self-defense had become compulsory self-defeat. In Benjamin's cult, this trend is logically completed; its adherents are robot-like "professionals". Benjamin's thesis also bears a clear resemblance to Bloch's assertions in his book on Muenzer. For Bloch, God in Calvinism has become an accountant, and the sense of the divine has been reduced to "paradoxical relaxation on dead Sunday". 1287:. The sociology of Simmel ("The Philosophy of Money", 1900), the first thinker of the capitalist city, revealed the contradictory and ambivalent nature of negative freedom in modern society. Secularization was combined with the impossibility of achieving happiness, and the role of money in rationalization was combined with its penetration into all spheres of society, which entailed the mathematization of social life. Money forms the unity of the plurality of the world, unites the material and the spiritual, subordinates space and time — the world of things and the social world, overcomes the distinction between the possible and the real, that is, it acquires the functions of religion in Luhmann's definition. Moreover, for Simmel, the development of capitalism inevitably widened the gap between rich and poor. As Steiner writes, Simmel saw the movement from archaic cults to social differentiation, while Benjamin showed the unfree, cultic character of money in capitalism. While Simmel was directly influenced by the Fragment, Keynes, who had not read Benjamin, similarly wrote in " 1311:

of banknotes is as much an object of cult as the icons of saints in "ordinary" religions. Perhaps the thesis of the iconography of banknotes points to the pagan character of the cult. Benjamin concludes the paragraph with a sentence about the spirit that speaks through the ornamentation of banknotes. С. Weber notes that Benjamin explicitly contrasts the spirit on the icons of the saints with the spirit of capitalism, although in both cases it is undoubtedly a spirit. Now the spirit "signifies" not individual suffering and the promise of transcendence, but the numerical measure of value as a social relation of power. Ornament, while it differentiates, measures and expresses value, is completely detached from it and from any content. The idea of the "spirit of capitalism" speaking through banknotes will reappear in "One-Way Street". In the aphorism "Tax Counseling," Benjamin wrote of the "sacred seriousness" of banknotes, likening them to "the facade of the underworld", which, according to Löwy, refers to the inscription above the gates of hell in

1791:

understood as the first outline of a critique of progress (German literary and cultural theorist Detlev Schöttker); with the subsequent understanding of history in terms of constellation, crystallization, and discontinuity, with the politicization of history as a "scandal" for the present (Bolz). According to Weidner, this method has two weaknesses: first, the analysis of religion and capitalism essentially becomes a consideration of all of Benjamin's works, and the discourses involved are also highly ambivalent and explain little; second, attempts to get away from retelling in order to convey Benjamin's thought more precisely lead to over-citation and thus to a dead end. Salzani attributes the increased attention to the fragment to the general situation in Benjamin studies, which has become a veritable industry; commentators often confuse relevance and utility in a utilitarian sense, which is precisely what Benjamin opposed (the capitalist cult cannot be avoided even in philosophy and literary criticism).

774:

capitalist cult never stops, never interrupts, never pauses. The cult is obligatory for each individual at all times, demanding "the extreme tension of joy. As a result, the distinction between weekdays and holidays is abolished and an oppressive infinity of celebration is established from which there is no escape - all days are devoted to the new cult. The permanence of rituals blurs the boundaries between profane time and cult time, between the profane and the sacred. According to Hamacher's observation, any connection between the sacred and the profane is compressed into a single point of immediate co-presence, with the result that the image of the present becomes undifferentiated. In Soosten's interpretation, the capitalist cult is a spectacle, a spectacle, but not in the Marxist sense of a "theater of suspicion," but rather as a real drama that is being played out in Benjamin's time, with the cult not being able to disappear until the drama is fully played out.

1904:), although Benjamin's approach was quite different: for him, capitalism does not die of its own accord. Benjamin's metaphor of parasitic capitalism strongly resembled Weber's claim about the Protestant spirit (the power of both metaphors, Boltz notes, was great), but Benjamin's key rhetorical device was to postulate despair and catastrophe as the normal course of things, on which his messianic ideas about the interruption of history were based. Benjamin's commitment to religious totality can be characterized in Jacques Derrida's terms as messianism without religion (and without faith, Boltz adds); in this, Benjamin belongs to the "ghosts of Marx". Bolz concludes that Benjamin's holistic approach is outdated, as are his political-theological hopes, which belonged to a specific philosophical context. Commenting on Boltz's positions, Weidner critically observes that Luhmann's systemic theory, which claims to overcome all social paradoxes, clearly has a " 1860:

called a religion, but now "socialism" and "revolution" have disappeared, while "capitalism" and "religion" remain. Unlike in 1921, today, after the collapse of the Eastern bloc and the transformation of the Chinese model, capitalism has no historical alternatives. From this perspective, capitalism is the undeniable and final horizon, the dominant order of discourse, the last remaining utopia and the only object of worship. In Becker's formulation, modern society "believes that this is its destiny, its only chance to create its own destiny". Today it is difficult to even imagine the possibility of a non-capitalist society, and capitalist values take on a religious connotation. However, critics of neo-liberalism argue that Benjamin's approach is not applicable to modern capitalism because the latter, which hides coercion and violence under the mask of individual freedom, is not a religion, it lacks forgiveness and redemption (liberation from debt).

1823:, where the souls of unbaptized children who have never heard of God reside. Agamben describes a community where the gods never lost their power; where they never heard of the gods, so there was no temptation by demons or need for the law; where there are no friendships, since friendship is unnecessary if there are no enemies; where there are no notions of innocence, since no one has experienced guilt. Rush leaves open the question of whether a community without God and guilt is a plausible political model or just another theological fairy tale. The antitheological aspect of this story, Rush notes, is close to Benjamin's: since guilt (law) arises with the advent of gods, including the gods of the capitalist cult, salvation from guilt lies in a return to a time before gods. Thus, secularization is the absence of history, the negation of the historical process, not its culmination. 700:, Bloch exposes the doctrine of the Geneva Reformer, which, according to Bloch, "completely destroys" Christianity and introduces "elements of the new 'religion' of capitalism, which has been elevated to the rank of religion and has become the church of Satan. According to Bloch, the modern capitalist economy has been completely liberated from all the doubts of Christianity by Calvin. Calvin weakened the contradiction between the everyday and the future life, thus "liberating the everyday. Calvin's reform was not just a mishandling of Christianity, but an apostasy, even a new religion. According to Löwy, Benjamin did not share Bloch's position of Protestant betrayal of the true spirit of Christianity. Benjamin's position, Hamacher notes, was more radical: for him, the formula "capitalism as religion" defined the essence not only of capitalism but also of Christianity. 1183:

practices do not challenge capitalist religion and therefore cannot offer a way out; collective or social solutions are forbidden by the cult. As S. Weber indicates, Benjamin does not define "worries, tortures, anxieties" at the beginning of the text, since their content is determined by capitalism's answer — by universalizing guilt, the capitalist cult produces "worries, tortures, anxieties" by eliminating alternatives, be it a transcendent God or another type of social system. Initially, "worries" are not limited to capitalism, but, as S. Weber notes, the latter turns the individual into its owner or author; the sense of ownership is reinforced by the immanence of capitalism and the absence of alternatives. "Debt-as-guilt" reproduces and intensifies "anxieties, torments and worries", which in turn are "indications" of guilt.

1762:

phenomena brings him closer to the "symptomatic" tradition — theology, sociology, and medicine. Benjamin's allegorical and symbolic symptomatology contains the danger of a theoretical fundamentalism that does not allow for different interpretations and subordinates the individual sciences. From this point of view, the author subordinates the large-scale description of capitalism as a religion to the interests of a tempting dramaturgical strategy. The unpredictability of the text limits the possibilities of interpretation: the reader either accepts it as a provocation or rejects it. The allegorical strategy, Soosten concludes, deals with multiple perspectives only on the surface; in the depths, the historical and philosophical function of allegory is extremely rigid: to show the inevitability of the impending catastrophe.

1630:, conversion, re-volutio. As Priddat writes, it is clear that Benjamin does not know exactly where "healing" will come from, but he suggests that it might be Umkehr. With a concept that has a connotation of repentance, the author of the fragment tries to overcome Nietzsche's concept of the superhuman. According to Soosten, Benjamin adheres to the idea of redemption, but proposes a different path than Nietzsche, not a model of growth and increase, but rather of deceleration and recession; Benjamin proceeds from the status corruptionis, which implies liberation as annihilatio mundi, not through remembrance, but rather through forgetting and destroying the fallen world. According to Bolz's interpretation, Umkehr combines references to the interruption of history, metanoia, repentance, purification, and revolution. 951:, which is important in Benjamin's early writings. In his article "Towards the Critique of Violence," Benjamin wrote that, according to ancient mythological thought, "naked life... is the bearer of guilt. As S. Weber points out, man becomes the subject of fate, and therefore of guilt, only when he is reduced by the order of law to the natural dimension, to biological existence naked life (pure immanence). Paradoxically, such reductionism is not possible without considering life as autonomous, which allows the individual to be inscribed in a network of guilt. Indebtedness to others is interiorized and becomes an immanent, intrinsic quality rather than a characteristic of the subject of moral blame (e.g., original sin is understood as an intrinsic cause of death). As a guilt 1086:

beings cannot be immediate (as is assumed, for example, in revolution); man is too immature. Therefore, Benjamin introduces a waiting period that postpones human maturity. In terms of semiotic analysis, Weidner notes the unexpected appearance of the hidden God in the text as a fourth feature of capitalism. Formally, the thesis contradicts the three originally stated characteristics of capitalism, an inconsistency that the reader may consider a feature of the outline. Weidner explains the abrupt transition with Michel Riffater's notion of "ungrammaticality," which denotes violence against grammatical or syntactic norms. According to Weidner, the distinction in the text between God and religion bears a clear resemblance to the dialectic of the invisible and visible God (

1133:

nature of this destruction; capitalism, Hamacher notes, is a structure of thought, experience, and action that completely destroys itself; a split being that becomes something other than what it is while simultaneously splitting itself. As a "ruin of being", capitalism replaces being with having, human qualities with qualities of the commodity, relations between people with monetary relations, moral values with money (Löwy). The motif of the destruction of being by capitalism is not explicitly present in the text; this theme was developed by Benjamin's contemporary critics of capitalism, the socialists and romantics included in the fragment's bibliography, Gustav Landauer, Georges Sorel, and the early nineteenth-century conservative romantic Adam Müller. The word

805:, which he was translating in 1921. The lack of respite and forgiveness includes the night in the capitalist workday. In Passages (1930s), Benjamin wrote that there is no real twilight in Paris because the electric lights are turned on at sunset — even the natural alternation of day and night is abolished by technological progress (S. Weber). At the same time, the Italian philosopher, cultural theorist and Benjamin's translator, Carlo Salzani, noted that Benjamin's fascination with the theme of sleep, its immanent and deep connection with capitalism, did not emerge until the 1930s. According to another hypothesis, the phrase refers to the Ten Commandments of medieval chivalry, set forth by the famous 19th-century literary historian 1272:," Hamacher writes, God is the divine creditor who not only sacrifices himself to the debtor, but also owes him this sacrifice; since God is the ultimate authority in being, he owes nothing to anyone, but owes himself to himself — this is the only way he can "be" out of his "nothingness," Hamacher concludes. In a fierce critique of capitalism, Landauer wrote that "money has become God, has become the devourer of man," an idol and a monster, at once artificial and living, it does not create wealth but is wealth. If we interpret Benjamin through Landauer, writes Soosten, then even the rich become a function of money, which erases class distinctions between rich and poor, leaving only total debt and "immortal" money. 1700:

was the anthology Capitalism as Religion, published in 2003 by the German publisher Kulturverlag Kadmos (edited by the sociologist Dirk Becker). The anthology presented both substantive scientific studies and more free interpretations of the sketch. The discussion of the fragment by Benjamin's follower, the renowned Italian philosopher Giorgio Agamben, in his book Profanations (2005) gave a decisive boost to international interest. Other interpretations include Werner Hamacher's (2002) analysis of the underlying category of guilt, Samuel Weber's (2008) detailed examination of the fragment, and several works by Michael Löwy (2006; 2010; etc.). In 2014, a group of Italian researchers published The Cult of Capital.

891:"on Benjamin's reading list. According to Nietzsche, guilt arises from the foundation of Western ethics, the ancient "contractual relationship between lender and debtor," which goes back to "the basic forms of buying, selling, exchanging, and trading. Guilt, then, is an obligation, a debt, a guarantee that must be physically paid or secured by something tangible. Importantly, according to Nietzsche, one cannot be completely free of this debt. Gradually, debt becomes moral and legal guilt, and finally leads to punishment. Nevertheless, the radicalization of debt retains the possibility of redemption through good behavior, punishment, or faith. Moreover, the all-encompassing and increasing guilt transcends 817:". In this monograph, Benjamin noted the spatialization of time as early as the 17th century, the transformation of time from a narrative medium of Christian soteriology to a theatrical medium. The changing perception of time and history placed death at the center of allegory, which in turn contributed to the emergence in the 19th century of commodity production, consumption, and fashion that sought to control death and time. Combining the same and the different, acceleration and interruption, speed and force, fashion is the armature through which, according to S. Weber, the capitalist cult subjugates space and time, transforming people and things into elements of the capitalist network. 561:" on a global scale. "Comprehensive polemics" are likely to lead to the reproduction of the capitalist system. С. Weber drew attention to the fact that Benjamin uses the verb stand (from the German "to stand or be") and not "to be caught" — we are not caught in the net, but we are in it. The position of any critic, writes the German philosopher Judith Mormann, is inevitably within capitalism as an immanent structure that excludes the possibility of an external perspective. From Mormann's perspective, Benjamin solves the methodological problem of critical distance (recognizing that it is impossible to go beyond the network) with a fragmentary form of text that confronts the immanent and 1507: 598:") and, unlike Weber and Marx, considers it more of an ahistorical category, without reducing capitalism to the economic system of modernity. The American Germanist William Rush notes that, according to the text, capitalism, in a broader historical perspective, is implicated in the "collapsing and monstrous movement" of guilt. It follows from Benjamin's thesis of a parasitic relationship between capitalism and Christianity that all of Western history must be understood as a development of this relationship. In the words of the theologian I. von Soosten, Christianity finds itself in a state of kinship with capitalism, becomes its original sin, and capitalism functions as the 1575: 1672:"not-ness" and "not-being," which is also "not-guilt. If God is reduced to guilt, then He is the cause of "nothingness" (lack, scarcity, deficiency, error, etc.), but since the cause is already "nothingness," He is the "insignificant cause of emptiness" and therefore, Hamacher concludes, is not cause or guilt. Hamacher observes that since the self-annihilation of guilt is the infinite judgment that the cult of capital makes of itself, this judgment has always been part of the structure of guilt and punishment. Consequently, forgiveness has always been present in the history of guilt; history is both the causal history of guilt and the history of its annihilation. 960: 1082:

Benjamin already insists that the reproduction of the capitalist cult system requires a certain image of man, deified to the extent that the image of God is humanized. The God who has lost transcendence is described in the fragment in terms of imperfection-maturity and immaturity. Since the capitalist cult aims at endless self-reproduction and the overcoming of both its own end and naked life, the imperfect God must therefore remain "hidden" (the fourth characteristic of capitalism), though accessible. He can only be addressed at the "zenith of guilt" — the culmination of guilt or the indebtedness of bare life before death (S. Weber).

1323: 1276: 1032:. As Priddat writes, Benjamin refers to the model of original sin, but uses it not in the sense of a theological anthropology, but in a historical perspective; Schuld refers to capitalism as a concrete historical formation. While the expulsion from paradise forced man to work, to transform nature, in the second fall total guilt is no longer a sin that violates God's commandments, but refers to social differences in bourgeois society. The rise of capitalism is accompanied by social and technological change; for the first time, society is separated from the economy, which is now subject to the principle of productivity under market 423:

work, the text is not clearly divided into paragraphs, nor is there a clear logic of argument. Together with the texts from this period, "Towards a Critique of Violence" (1919) and "Theologico-Political Fragment" (1921), Capitalism as Religion represents the first outline of a theory of history and political theory and shows the genesis of Benjamin's thought. Steiner believes that Benjamin planned to include the fragment, as well as a second critique of Scheerbart's novel and "Towards a Critique of Violence," in a major work on politics that was to consist of two parts, "Genuine Politics" and "The Genuine Politician.

1664:("out of nothing"), the logic of infinite judgment from the work "The Logic of Pure Knowledge" (1918) by the neo-Kantian Hermann Cogenes, which Benjamin read. From this perspective, Cogen's logical categories (nothingness, source) are applied to history. According to the "logic of the source", once guilt (and capitalism) reaches the state of "nothing," "nothing" itself-the mythical economy of debt and guilt (the cult of capital or God)-destructs itself. Capitalism and Christianity turn to the source, an ethical time is established, that is, a history that is not the history of guilt — the messianism of forgiveness. 1426:), or the transcendent otherness of God. As proposed by S. Weber, Benjamin views repression and capital from a theological perspective: in comparing repression of representation into the unconscious with capital, Benjamin uses the model of the production of sin (guilt and debt). In both cases, the process is one of self-reproduction, which can only be understood in terms of quantity and growth. An illustration of the criticism of psychoanalysis, according to Hamacher, is the record of Pluto, often identified with Pluto; the lord of the afterlife turns out to be the god of the unconscious and the god of prosperity. 2070:

uncertainty through rituals. Advertising creates a cult centered on the imperative, the ritual of consumption; the customer must not only buy and consume, but participate in a ritual act. Benjamin's observation (and Baudelaire's before him) was correct: religious needs have left the halls of the church and taken up residence in modern temples of consumption — a visit to a Nike store is not just a shopping spree, but an act of ritual. Boltz notes that these rituals and cults lack a monotheistic God, a concept too abstract and complex; postmodernity is a pagan world of various brands (totem emblems) and fashion.

1016:): what happens follows from what has gone before and reveals something embedded in it. Second, guilt does not operate as mechanical causality; the historical totality of guilt transcends causal relations into the realm of morality, which, like freedom, is beyond causal determinism (this approach is close to the neo-Kantianism of Hermann Cogenes in The Ethics of Pure Will). Third, the ethology of time and history, according to Hamacher, presupposes a specific causality: guilt is a relation of lack and absence and, in determining the content of history, always produces lack, failure, deficiency. The totality of 2066:

perspective, the return of cults and rituals that promise both order and magic is the cure for the chaos, meaninglessness, and complexity of the modern world. The dominance of science and technology under the sign of the Enlightenment has created a need for magical worlds; in the absence of reliable guidelines in economics and politics, the desire for simplicity and transparency, for the illusion of a "greater whole" has grown. "Cult marketing" (Bolz's term), learning the lessons of Marx and Benjamin, turned the realm of consumption into an arena for strategies of "aesthetic enchantment".

1354:

be extended to the process of increasing debt and indebtedness. The stage of initial accumulation and ultimately the money-commodity-money formula is structurally religious. The process of endowing capital with productivity and transforming money into capital and value into surplus value is God's creation "out of nothing": out of unpaid labor, exploitation, the colonial system, robbery and murder. Absolute surplus value and absolute capital are nothing but credit and debt at the same time, that is, God producing himself "out of nothing," out of his own credit, which will never be paid.

866: 483:"(1904). Benjamin refers to Weber at the beginning of the fragment, mentioning his view of capitalism as a "religiously conditioned formation," and then returns to Weber again, to the statement that Reformed Christianity did not contribute to the emergence of capitalism, but turned into capitalism. In all, Benjamin cites Weber twice, in the text and in the bibliography, which mentions his Collected Essays on the Sociology of Religion (1920), as well as the German cultural philosopher Ernst Tröltsch's The Social Doctrine of Christian Churches and Groups (1912). 613:, and social phenomena are seen as religious archetypes, essentially religious phenomena. At the same time, according to Steiner, Benjamin's description of capitalism as a religion raises not religious but political questions. He refuses to appeal to religion or religious beliefs as a final authority, since an attempt to clarify the relationship between capitalism and religion would lead to an affirmation of the similarity or commonality of the two phenomena. Benjamin, on the other hand, seeks to distance himself from the polemic and leave the question open. 681:

interpretation fails to take into account the fact that capitalism is understood by Benjamin as a highly questionable religion. From Rasch's perspective, capitalism in the fragment represents religion in its pure form (German Urform), Benjamin describes a long dialectic of secularization that has led to a collapse into primordial immanence (paganism) under the rule of the new capitalist gods, with transcendence returning in this immanence. A balanced assessment is offered by Bolz: Benjamin's position is equally distant from both secularization and political

862:. In their understanding, the concept of value was closer to cultural or even eternal values, more religious than economic, although the latter connotation was implied. Löwy finds similar Benjaminian reasoning in Weber's description of the Puritans' indebtedness to God, the heavy and inexorably increasing burden of responsibility for the property entrusted to them. Commentators have also noted the influence on Benjamin of Hermann Cohen, who in "The Ethics of Pure Will" (1904) saw guilt and fate as elements of the myth out of which poetry and religion arise. 583:: religion cannot be fixed in generic categories because it is already the genus of all genera and always remains a mystery or a cipher; God is outside the realm of meaning and symbolism, it means nothing concrete, it is both hidden and open to observation. Therefore, Deutschman concludes, the criterion for comparing capitalism and religion cannot be found at the level of an abstract, prehistoric conception of religion; coincidence is possible only in the negative sense, as the coincidence of the paradoxes encountered when trying to define both phenomena. 669:, contrasted religion with fate. Capitalism, then, is understood as myth rather than religion, although it wears the garb of religion, which opposes myth as faith and salvation oppose fate. Benjamin's critique can therefore be seen not so much as secular, but as targeting capitalism as a neo-pagan structure, a radical mystification that abolishes any religion and any form of religious experience. This group of interpretations has been criticized for reducing Benjamin's positions to religious discourse — the struggle between true and false religion. 729:) distinguishes the cult from other religions and gives it a certain autonomy. Benjamin writes in this context about utilitarianism, which acquires a religious content; according to S. Weber, this process implicitly implies quantification and even a certain deification of number and quantity (the formula of utilitarianism is "the greatest happiness for the greatest number of people"). The cult ensures the immediacy of meanings and values in everyday life, in its generality and intensity means and ends, action and meaning, money and God, 369:

according to Steiner), then by individual notes and working instructions with keywords, a bibliography, and again scattered notes and explanations. The first part is written as a coherent text, the last part consists of short theses, outlines for a future study. The title "Capitalism as Religion" is inscribed above the last part on the back of the third page. A link to the initial considerations is established by reflections on care; at the end, Benjamin returns to the starting point about the practical function of religion in paganism.

1684:). The remarkable collection included a variety of texts unrelated to Benjamin's major works. The publication went virtually unnoticed. The first response was by Norbert Bolz (1989); the author, exploring the legacy of Max Weber, placed the fragment outside the narrow context of Benjamin's work and recognized its significance. Bolz outlined historical and philosophical perspectives for further discussion. Later (2000; 2003; et al.), Bolz argued that Benjamin's description is quite applicable to contemporary economic practices — 1519:

Landauer's views at the time the fragment was written; it is known that in those years Benjamin read the works of socialists and sympathized with anarchists without considering Marx a first-rate thinker. It is believed that Benjamin changed his attitude toward Marx under the influence of Lukács' book "History and Class Consciousness", which he read in 1924. According to Steiner, Benjamin's interpretation is not too far from Weber's position, who considered socialism and capitalism to be twin brothers (Weber partly followed

781: 1450:) and hubris. Steigerung is one of the key concepts of the fragment and is used in the Nietzschean sense as growth, increase of capital as well as debt. According to Löwy, the superhuman only reinforces the hybris, the cult of power and the endless expansion of capitalist religion, does not question guilt and despair, but leaves the individual to his own devices. The attempt of individuals who wish to appear exceptional or aristocratic elite to escape the "steel circle" of capitalism only reproduces its logic (Löwy). 761:, the self-regulating forces of the market by which private selfishness is transformed into the common good. The resemblance to "primitive" paganism that Benjamin mentions at the end of the fragment emphasizes a practical, utilitarian attitude toward religion that has not reached a state of reflection or self-observation. Benjamin's cult, Rush notes, is therefore not a sect in Weber's sense-a community sharing moral or transcendental ideals. The non-believer is forbidden to join a cult, but he cannot escape the cult. 1146: 936:

inseparable from guilt". In the fragment, the phrase "Capitalism and Law. The pagan character of law" is accompanied by a reference to Sorel's "Discourse on Violence". Rush suggests that the fragment's understanding of guilt is based on the discussion of mythical and divine violence in "A Critique of Violence". Mythical violence (law) produces guilt and reproduces the structure of power and violence, with no separation between its law-making and law-supporting functions (legitimacy and legality in

1487:), man has become an "immature god" in capitalism. Benjamin's thought, Priddat notes, is outrageous for Marxists: capitalism has accumulated so much guilt (debt) that the revolution cannot be innocent and atone; people will remain guilty even after the revolution. According to Palaver, the fact that socialism does not aim at individual repentance, but at the revolution, at being trapped in a vicious circle of guilt, can be interpreted as a universal scapegoating mechanism (in the words of 1795:

capitalism, but only avoids a "comprehensive polemic. His method is based on the overuse of analogies, allegories, and critical metaphors (e.g., the allegorical association of money with Christian soteriology). Analogies show the differences between phenomena rather than their similarities, so Benjamin uses the method of comparison unsuccessfully: the definitions of capitalism and religion remain extremely blurred, as does the relationship between them, defined by the vague notion of

1872: 1723: 916:. The double sign connects two semiotic codes: capitalism as religion and capitalism that is not a religion (contradiction). Therefore, Weidner concludes, capitalism as religion is not a religion at all, but only a demonic manifestation. As Hamacher points out, for Benjamin, ambiguity as something unresolved and undifferentiated abolishes freedom (and liberation) as a possibility of decision and subordinates the individual to the economic forces of origin and continuity. 1912:

symbols change the apparent form, content, and function. The conflict between God and money (capitalism), Soosten argues, is attenuated and exhausted - religion's critique of money is rendered inert, the clash of semiotic codes ceases. Luhmann's concept can thus be a response to the ideas of the fragment. A counterargument to the approaches of Luhmann and Habermas, which, according to Morman, can be used to explain capitalism as a religious structure, is the analysis of

1409:" as "the great event with which culture began and which has kept humanity in suspense ever since. The repressed memories of the father's murder always return in an agonizing sense of guilt, of which religion is a more or less rational form of appeasement. In Benjamin's view, by placing guilt at the foundation of society, religion, and politics, Freud absolutizes it and therefore cannot free humanity from the logic of guilt and duty. The metapsychological perspective of 544:

sociologist's discourse; in Benjamin's assertion, the parasitic relationship turns out to be between the identity and difference of capitalism and Christianity, between structural and historical approaches. From this point of view, what matters is not the truth or falsity of the unusual and logically closed assertion of capitalism as religion, or the proof of the tenuous connection between the two, but the allegorical movement between two interrelated poles of thought.

1799:. Benjamin does not unfold a clear line of argument: metaphors belonging to the sphere of religion are transformed without internal justification into "socio-philosophical, theological-dogmatic assertions. Images of saints in non-Christian religions, Hengsbach argues, have nothing to do with the emergence of capitalism; the banknotes of the first nation-states did not depict Christian saints, but ancient goddesses of luck and symbols of fertility. Hengsbach concludes: 2237:(a fine paid for certain crimes) and with the influence of Christian doctrine — the word acquired connotations of compulsory repentance for atonement, and then of wrongdoing, crime, sin. Vergeld is one of the key words recorded by Benjamin in the last part of the fragment. The multiple meanings present a difficulty in translating the fragment, Schuld is translated both as "duty" and "guilt", sometimes both are used; S. Weber suggested the phrase "debt-as-guilt". 1064:, who retained his connection to God, because God has fallen away from himself into apostasy, disunity, loneliness, and despair that preclude the possibility of innocence. The inclusion of God in the human condition means that the divine is henceforth surrounded by the net of guilt, that rules over mere life. С. Weber, referring to Benjamin's notes (1918), notes that the punishment for the guilty naked life is death. In the notes Benjamin wrote in a laconic way: 1103:

reform (e.g. Protestant reform), like any social-democratic or socialist policy, must start from something free of guilt, but there is no such element. The third: it is impossible to renounce this cult, because any renunciation would remain within the logic of guilt — it would be an accusation or a guilty verdict. Proclaiming independence from the myth does not get rid of it. Hamacher concludes that liberation is impossible either inside or outside the system.

412: 1562:), analogous to the Old Testament Exodus. From Unger's point of view, open struggle against the capitalist system is doomed to failure; it remains within the sphere of capitalism, which absorbs any opposition. We know from his correspondence with Scholem that Benjamin spoke favorably of Unger's "metaphysical anarchism". According to Soosten, unlike Unger, Benjamin saw the overcoming of capitalism in terms of eschatological temporality rather than space. 1808:

actions, but always includes explanation, interpretation and reflection. Moreover, religion is exclusively associated with human vice. Guilt becomes a total network with no outlet: guilt does not result from individual irresponsible mistakes, but from the collective fate of humanity - the original finitude of man. This approach, Hengsbach notes, excludes the possibility of historical action as well as individual responsibility and political resistance.

1303: 1892:, mystical formulas or in holistic criticism of society from the outside. Since society is identified with God and thus with something transcendent, the illusion of a faithful description by means of a "big picture" from the outside is created. Radical social criticism as incognito theology is a well-known "theoretical design," writes Boltz, but such attempts are essentially theology. In the time of Marx and Weber, capitalism was such a design: 657:

religious stance. Religion retains a definite and determining meaning and function as long as human suffering and concerns persist, and hence there is a need for a system of answers. The German philosopher and economist Birger Priddat notes that Benjamin considers capitalism to be a mistake, a failed religion, criticizing above all the failure to fulfill the promises made from the beginning, the deception of expectations (public welfare in

1483:" describes socialism as the successor of capitalism: for Marx, the bourgeoisie produces "its own gravediggers. Its downfall and the victory of the proletariat are equally inevitable". According to Priddat, the skepticism of the fragment's author is so great that even Marx's project is incapable of freeing one from guilt — Benjamin does not present a state of innocence or humanity because man is too immature. By taking the place of God ( 1129:

capitalism alienates man twice, from God and from himself. The orbital movement may be elliptical or circular, but it is ultimately cyclical. The passage through despair, Priddat notes, represents only one moment of this movement, and hope may follow; the path, however, remains lonely. According to S. Weber, the movement emphasizes the relationality of loneliness: it is not a single individual, but a complex combination (constellation).

446:, the fragment could not have been written earlier than the end of 1921. There was a close intellectual relationship between Bloch and Benjamin, and they met in Switzerland, where they spent most of World War I. Benjamin considered the book on Münzer to be the end of Bloch's The Spirit of Utopia (1918), of which he wrote a review (lost). As evidence that Benjamin had read Bloch's book, Löwy cites a letter from Benjamin to his friend 1753:

certain sense the text will never be written, or at least not completed". According to Becker, the attractiveness of a text is determined by its fragmentary and changeable nature, which allows it to be viewed from different perspectives and interpretations. The fluidity of style corresponds to the fluidity of our thinking, although the vagueness and ambivalence of the text presents a difficulty for translation. According to Becker,

1467:

framework of traditional Christian humanism (as evidenced by the use of Christian terminology in the discussion of Nietzsche), an assessment that coincides with Heidegger's criticism of Nietzsche in his lectures of the 1930s; on the other hand, the "explosive" aspect of Nietzsche's ethos criticized in the fragment is developed by Benjamin in the following years. Priddat notes that Nietzsche himself, at least as interpreted by

25: 999:

guilt excludes the experience of time and history, since all times are connected and synchronized by schemes of causality and guilt. In Hamacher's interpretation, the fragment presents a critique of history as guilt, with Christianity as the religion of the guilt economy and capitalism as the deterministic system of the religion of duty as the main object of criticism. Following Hamacher, the Australian philosopher

2185:

possibly in the texts of the 19th century German economist Gustav von Schönberg (Benjamin mentions his works). As Levy notes, Weber's now-forgotten opponent, B. A. Fuchs, tried unsuccessfully to argue in The Spirit of Bourgeois-Capitalist Society (1914) that the origins of capitalism lay in the Middle Ages-in the asceticism of medieval monastic orders and the papal centralization of the Catholic Church.

2093:, which includes economic, psychological and legal aspects. Therefore, capitalism cannot but make use of guilt, which, according to Herlinghaus, is combined with debt and placed at the center of the market organization of modern life. Benjamin's interpretation of Weber's thesis was used by the Australian researcher Martijn Konings in his analysis of the affective, or emotional logic of capitalism. 1692:— but considered the political-theological implication of the fragment irrelevant. The philological analysis was carried out by Hermann Schweppenhäuser (1992), the context of the fragment's writing - Benjamin's reflections on philosophy and politics was considered in publications by Uwe Steiner (1998; 2003; etc.). He was the first to demonstrate the immensity of Benjamin's reflections (1998). 661:). Capitalism is sucked into a world of myth, a world without identity, without freedom and responsibility, without redemption and repentance; transformed from the parasite of Christianity to its master, capitalism has replaced the liberating potential of Christianity with myth. In the article "Fate and Character" (1919), Benjamin, influenced by his teacher, the head of the Marburg School of 826:

of guilt in capitalism argues against two concepts: Weber's religious-sociological justification of the universality of Western rationality and Freud's psychological-religious basis for guilt. According to Steiner, the concept of guilt has the same function as rationality in Weber, clarifying the structural similarity between economic and religious activity through the lens of practical and

66: 1430:

of an overman, whom "Nietzsche expected only in the future" (Freud). Benjamin's attitude toward Nietzsche, who was a critic of religion and Christian morality, remains unclear and rather ambivalent in the fragment. On the one hand, Nietzsche's aristocratic and elitist approach contradicted Benjamin's leftist views; on the other hand, the author of the Fragment did not abandon Nietzsche's

1112:

despair as a universal condition, a state of guilt in which it is impossible to hope for liberation from guilt in the future, since any hope is itself directed toward despair. Loneliness and despair, according to Hamacher, should be understood as emotional desolation caused by Calvinism (Weber), as anguish of conscience under the influence of ascetic ideals (Nietzsche), and despair as a

569: 1888:, and others. As Boltz points out, simultaneously with the differentiation of modern society (Boltz adopts Luhmann's definition: the unity of society consists in the differences between functional systems), there is an increasing desire for unity and wholeness, such as God, since God represents the traditional formula for the unity of the world. This tendency can be expressed in 1217:(unable not to sin). Heidegger's soteriology, according to Soosten, focuses on the freedom of understanding (intelligibility) as a manifestation of determination, while Benjamin conceives the possibility of liberation within the horizon of absolute hopelessness. While Heidegger tends to affirm the process of increasing guilt, Benjamin considers the possibility of its cessation. 312:

no redemption in the cult itself, nor in its reformation or rejection. In the effort to reach the end, to accuse God, the religious movement of capitalism reaches a "last world state of despair", which is taken as hope and from which "healing is expected". The historical novelty of capitalism is that religion no longer transforms being, but turns it into ruin. God has lost his

2034:— into a fetish and cult object. Under these conditions, it is impossible to return things from the realm of the sacred to the realm of common use (uso), that is, to return what has been taken away by sacred power or simply by power. In turn, the impossibility of using things defines the key features of modern capitalism — spectacle and consumption. A typical example is the 1836:

guilt are seen in a theological context, analogous to Bloch's Marxist eschatology. These two discourses are not currently self-evident, which is why Priddat suggests that Benjamin's text is also our "memory". Third, the appearance of gods in the secularized world of modernity points beyond human subjectivity. In this sense, Benjamin's economic God continues the tradition of

142: 1380:

three theories is that they mimetically reflect the religious structure of capitalism because they are immanent in the logic of the object they study. The three authors unconsciously systematize the theoretical body of capitalist religion, but this systematization is of an offensive nature, since capitalism is merely a sectarian religion. As the Russian philosopher

1350:). Both theological condemnation and economic censure are justified, according to Marx, by original sin. According to Italian Germanist and cultural theorist Mauro Ponzi, Marx deconstructs the economic myth that contrasts the industrious and thrifty "chosen ones" who accumulate capital with everyone else — the lazy "ragamuffins" who squander everything they have. 2056:

absolute wealth, which underlies the idea of money as capital. Money in the form of capital turns out to be essentially a hidden religion, its promise of salvation and relief from guilt through the unleashing of human capacities unfulfilled. The "inexorable movement of capital" (Marx) leads only to an endless process of its increase. Deutschman concludes:

2311:"). A similarity in form between God and money appears in the nominalism of the 14th and 15th centuries (in this sense, Soosten notes, a revision of Weber's thesis is long overdue) and is affirmed in Calvinism — money acquires the functions of God insofar as it gains power over future possibilities, power over time; Calvin rejected Aquinas's thought". 1060:) or plunge, that is, a monstrous fall into the abyss, in which not only we but the entire universe is involved, including the Creator, who has become part of the universe. Therefore, creation is no longer His creation or image, but has become an unchanging process of guilt and despair. As Hamacher writes, the fall of God is deeper than the fall of 685:, since religion does not affect the content of politics and law. As Bolz notes, for Weber, every social position also correlates with the perspective of eternity, but the spiritual component (vocation) disappears from the profession; Benjamin, on the other hand, remains a theologian to the extent that he retains the perspective of repentance and 2117:

while Bauman, in his analysis of "fluid modernity," wrote of uncertainty, instability, and a sense of "being left behind. According to Micali, Benjamin's analysis describes key aspects of the real conditions faced by individuals in post-disciplinary societies, with "marginal amplification" and "discrete tension" realized in modern capitalism.

2231:) is derived from the abstract verb sculan (the modern form is soll, to be owed). Originally the word denoted a financial obligation, something owed to someone, but today this meaning is restricted to debt. The semantic shift towards guilt and culpability was connected with the decline of the ancient Germanic legal institution of 329:, who destroys in an apocalyptic "leap" and pierces the heavens, does not represent salvation, conversion, repentance or purification, but "an ultimate tension, an explosive, discrete intensification"; Nietzsche preserves in this intensification of the "power of man" the religious imputation of guilt. Similarly, Marx writes of 1239:

especially in the form of capital, as an accusing and guilty god, Hamacher points out, appears in Sorel's "Reflections on Violence", Adam Müller's "Speeches on Wording" and Landauer's "Appeal to Socialism". Among the implicit sources cited are Marx, Nietzsche and Benjamin's teacher and his "intellectual precursor" (to quote

2051:

exchange in economic theory or a means of communication in Luhmann's sociology. Such approaches do not reveal the nature of money as such. Deutschmann brings Benjamin's ideas closer to the views of Simmel and Marx, who did not reduce money to an economic dimension. In Benjamin's interpretation, capitalism, like the

2160:, are being questioned. Doubt, in turn, often comes from the power of faith and the hope of salvation. Guilt and debt are interrelated; theologians do not deny the idea of growth, but see it in a spiritual or ethical sense, recalling the biblical injunction not to impute to a person more than he can bear. 2112:. In order to survive and adapt, the individual is forced to become omnipotent — to endlessly develop his abilities in a myriad of directions (from mastering golf to learning Chinese), to be flexible and motivated, to become a secularized form of an all-powerful God. As a result, one becomes a depressed 770:

participation. However, unlike Boltanski and Chiapello, Benjamin's capitalist cult, according to Morman, is related to an objective mechanism rather than subjective motivation. Capitalism has no motivational forces because it does not need them: participation is not a matter of choice, it is compulsory.

1367:

familiar with Chapter 24 of Capital when he wrote the fragment; he may have known it from an exposition. Steiner suggests that the source of information was Sorel's book "Reflections on Violence," which, among other things, expounded the concept of primordial accumulation. Benjamin, however, had read "

1747:

Benjamin's text resists systematic interpretation and reduction to single keywords, presenting a complex combination (constellation) of concepts. Benjamin presents his unorthodox views gradually, his position is formed from individual theses, details and concrete observations. The textual elements do

1633:

Salvation is only possible in the depths of universal ruin — in hopelessness or a "world state of despair", but the question of causality remains open. On the one hand, "capitalism as religion" is embedded in a broader movement, so that the inclusiveness of the capitalist cult of guilt marks its end:

1518:

in his critique of Marx. In his book "A Call to Socialism" (1911), which is included in the excerpt's bibliography, Landauer metaphorically compared Marxist socialism to "a paper flower on capitalism's favorite thorn bush". As Löwy writes, it is difficult to assess the extent to which Benjamin shared

1384:

puts it, for Benjamin even great thinkers fail because they do not notice the religious nature of capitalism and see the way out where there is only another entrance to the temple of capitalist religion. According to Steiner, the reference to priests (rather than prophets) implicitly refers to Weber,

1353:

According to Marx, capital takes unpaid credit (initial accumulation) and then endlessly renews it through surplus value, which reproduces the circulation of commodities without any connection to a real value equivalent. Marx uses the term "vicious circle". This definition, Ponzi suggests, can easily

998:

is both a moral and historical category that forms a specific constellation; in the age of capitalism, guilt reaches its apogee. According to Hamacher, the historical time of guilt (the realm of myth and law) is opposed to the ethical realm of freedom and free action. The dominance of the category of

955:

defines naked life through actions and intentions, thus eliminating the heterogeneity of human existence and appropriating it. Fate, concludes S. Weber, is appropriation through the network of guilt. Capitalism is therefore a system of imputation of guilt (like the "so-called" religions — paganism or

825:

Central to Benjamin's fragment and discourse is the figurative notion of guilt that characterizes capitalism's third property, "demonic ambiguity" — the equivalence of debt and guilt; economic debt always points to legal, moral, or emotional guilt. As Bolz suggests, the thesis of the universalization

656:

At the end of the fragment, the capitalist cult is compared to paganism, which, according to Löwy, contradicts the first thesis about Christianity. A number of commentators have therefore suggested that capitalism signifies the return of paganism or neo-paganism, and therefore opposes a moral or even

345:

of saints and money bills and, after a list of bibliographies, writes about "preoccupations" as diseases of the spirit of capitalism. The "preoccupations" arose from the horror of "spiritual hopelessness" and took on a social dimension, they are "indications" of the social forms of the realization of

311:

At this point, Benjamin notes, begins the "destructive and monstrous" movement in which the religious system of capitalism finds itself — the "immense consciousness of guilt" seeks the cult not for its atonement, but for the universalization of guilt. Even God himself turns out to be guilty; there is

2060:

Benjamin may be right in asserting that after the decline of traditional religions, society has yet to experience a real loss of illusions: the break with capitalist religion.Benjamin may be right in asserting that after the decline of traditional religions, society has yet to experience a real loss

1911:

According to Loomans theory, universalizing money creates its specification (functional differentiation) in the economic system, which has little effect on religion. As Soosten writes, specification allows the formal differentiation between money and God to be emphasized; it is likely that religious

1466:

insofar as he denies the Christian notions of repentance and genuine asceticism: in the absolute immanence of the superman, his apocalyptic leap is only a consequence of constant growth. The interpretation of S. Weber is different: Benjamin, on the one hand, accuses Nietzsche of remaining within the

1310:

The interpretation of the God of capitalism as money is confirmed by the lines in the fragment where Benjamin proposes to compare the icons of saints in "ordinary" religions and the images on government banknotes, writing about the establishment of money's own myth. As Löwy writes, money in the form

970:

Rasch notes that in the absence of dogma in the capitalist cult, the unity of society is ensured by a total and omnipresent system of guilt and duty. Duty does not follow from free and morally subordinated action, but is inscribed in the objective structure of guilt. According to Ross, for Benjamin,

935:

Benjamin notes in "Fate and Character" that the order of law is nothing more than "a remnant of a demonic stage of human existence" which, instead of breaking with the ancient order of fate, preserves and reproduces it, so that "law condemns man not to punishment but to guilt. Fate for the living is

931:

was formulated not as an economic or religious concept, but as a mythical concept ("Toward the Critique of Violence" and "Fate and Character"), close to the demonic, different from the religious, not really religious ("Fate and Character"). In "Fate and Character", Benjamin distinguished between the

680:

as the only redemptive religion. Steiner, on the other hand, argued that Benjamin strictly distinguished between religious forms of consciousness (including capitalism) and political consciousness centered on the profane idea of happiness. According to the American philosopher Nathan Ross, Steiner's

578:

According to German sociologist Christoph Deutschmann, capitalism is a religion. To do so, one would first have to find a general concept of religion and then clarify whether the phenomenon of capitalism can be subsumed under it, along with traditional religions. There is still no general definition

543:

of the text, Weidner concludes that Benjamin rather uses Weber; the thesis of Protestant ethics is seen by Benjamin as a cultural cliché to which we turn in order to gain an initial mimetic knowledge of the world from texts (in this case, Weber's thesis). The fragment is a parasite that feeds on the

431:

The title of the fragment is written on the back of the last page, above the final section, after the insertion of notes on money and weather. German scholar Daniel Weidner suggests that the title was added later, after the page was written — there was enough space for the title on the "title" page.

2025:

Capitalism, taking to the extreme a tendency already present in Christianity, extends to all spheres and absolutizes in them the structure of isolation that defines every religion. Where sacrifice meant the transition from the profane to the sacred and from the sacred to the profane, there is now a

2020:

terms). In Profanations, Agamben argues that the fragment illustrates an important dispositif about modern society. Christianity initiates a process in which the distinction between the sacred and the profane becomes blurred, shaky, indeterminate. When God becomes the object of sacrifice, the human

1879:

Benjamin's holistic approach assumes that the religious structure of capitalism is not limited to the economy, but permeates the whole of society. This stance was heavily criticized, especially by Niklas Luhmann and Jürgen Habermas, who argued that such an analysis makes no sense because capitalism

1859:

Other authors believe that Benjamin's theological-political method allows us to apply some of his concepts to the interpretation of the communicative and cultural trends of our time. As Becker argues, it is now more valid than ever to consider capitalism as a religion. Socialism has repeatedly been

1807:

Second, the text's false, narrow understanding of religion, which overlooks essential aspects of religious experience, is also criticized. Religion is defined exclusively as a cult aimed at salvation. However, Hengsbach objects, Christianity is not reduced to a cult — to silent rituals and symbolic

1790:

Conversely, the second group of interpretations considers the fragment in the context of Benjamin's contemporary discourses and other works. A number of commentators connect the text with Benjamin's later works: with the "Theses on the Philosophy of History" (Löwy); with "Passagen", the fragment is

1752:

writes, the author's thoughts, like sparks, fly in different directions without allowing for precise interpretation. From one point of view, "Capitalism as Religion" remained a fragment, because completeness is not attainable, only uncertainty of interpretation is possible. As S. Weber noted, "in a

1598:

denotes a genuinely revolutionary politics in opposition to capitalism and its guilt/debt system. In this version, Umkehr is a completely profane politics, not one or another genuine religion. This interpretation is based on the hypothesis that the fragment was part of a larger project on politics.

1570:

of the belief that the capitalist mode of production obeyed the natural laws of evolution. Sorel was skeptical about the organization of the proletariat and revolutionary practice, and opposed the mere replacement of the bourgeois state with a socialist one, although he acknowledged Marx's economic

1532:

The possibility of liberation from capitalism is not made clear by Benjamin, commentators interpret his position differently, based on indirect hints, the fragment speaks of "waiting for healing". The key concept in the possible overcoming of capitalism is Umkehr, which represents the opposition to

1429:

The connection between the cultural anthropology of psychoanalysis and Nietzsche's philosophy was already noticed by Freud in a 1921 work that, according to Steiner, Benjamin might have read. Freud deliberately gave the overpowering father figure, attributed to human prehistory, the characteristics

1128:

metaphor, the passage of the human planet through the house of despair, thus referring back to Nietzsche: the overman, astrological imagery and probably the cyclical idea of eternal return. In this Nietzschean description, Priddat writes, a new dimension of alienation is introduced; the movement of

1102:

As Hamacher summarizes, the thesis of the guilt of God rejects three possible alternatives. The first: within this religion it is impossible to liberate or redeem the system of guilt (despite all the promises), it only constitutes guilt and duty. The second: it is impossible to reform religion; any

1027:

According to Priddat, for Benjamin, guilt has to do with the problem of human impotence, caused by dehumanization or alienation (in Marx's terms), which translates into a theological register, the diminution of man under capitalism. The flip side of impoverishment is the expansionism of capitalism,

833:

In Western theology, the problem of guilt refers on the one hand to original sin; on the other hand, guilt, unlike sin, suggests the possibility of forgiveness of both guilt and debt. The ambivalent approach to economy and morality, as Weidner points out, is not an invention of Benjamin, but rather

513:

Benjamin's argument is generally seen as a critical reversal or refutation of Weber's thesis, and there is also the view that the possibility of a shift in argument was inherent in Weber himself. Benjamin accepts Weber's notion of capitalism as a dynamic, pervasive system that cannot be stopped and

422:

The fragment belongs to Benjamin's early reflections on myth, art, and religion in the pre-Marxist period. The fragment is quite typical for Benjamin and plays a key role in the unfolding of his interests. It contains one of Benjamin's few statements on Nietzsche and Freud. As in most of Benjamin's

2116:

because one cannot reconcile social inhibitions, frustrations, and failures with the illusion that everything is possible. Similarly, Deleuze, in describing the transition from disciplinary societies (Foucault) to societies of control, noted the phenomena of perpetual learning and a sense of duty,

2055:

project, turns money into an "absolute means" (Simmel) and allows man to put himself in the place of God. The driving force behind capitalism is not simply the idea of rationalization, as sociology from Weber to the present argues, but the transformation of the essence of man through the utopia of

1835:

or even a system of exploitation; it is a historical theory of the self-dissolution of bourgeois or civil society within the mechanism of capitalist production. Benjamin's concept is therefore similar to the leftist discourse of the early 20th century (Sorel, Bloch, Lukacs). Second, capitalism and

1782:

and postcapitalism that is best analyzed through the "divisive" and "ideology-free" perspective of the Luhmannian observer. The functionalism of social systems theory presents an alternative to the Marxist view of modernity and claims a more rational approach to religion as a social subsystem. The

1699:

in the first volume of Benjamin's Selected Works. In the early 21st century, the text attracted the attention of Germanists, cultural theorists, philosophers, sociologists, and economists. One of the first attempts to place the fragment in a broader philosophical and ideological-historical context

1553:

for Nietzsche). But it is more likely that Benjamin borrowed the word from Landauer, who wrote that "socialism is conversion"; confronted with the soulless machine of capitalism, socialism was understood by Landauer as a spiritual change that precedes social and material change; a new beginning, a

1177:

At the end of the fragment, the "indications" of the process of assigning guilt turn out to be "worries", deeply social forms of the realization of guilt, the content of which is the "spiritual illness" of hopelessness and despair. This experience is not individual but deeply collective — a shared

812:

The thesis of the permanence of the cult, according to S. Weber, creates a dilemma: the infinite duration of the cult contradicts the fact that it must be localized, to be performed in a specific place and at a specific time. S. Weber finds a solution to the problem in his discussion of fashion in

522:

It is often claimed that Benjamin "overcame" or "surpassed" Weber. Hamacher, for example, notes that for Weber, the genesis of the entrepreneurial mentality was conditioned by the content of certain religious ideas and therefore represented a causal relationship. The genesis of capitalism follows,

1967:

The thesis of the religious nature of the current stage of capitalism is developed by Giorgio Agamben. Following Benjamin, the philosopher focuses on the complex theological construction of modernity, which, after the death of God, paradoxically found its completion in the total economization and

1379:

Benjamin calls Freud, Nietzsche and Marx the three priests of the capitalism as religion. The choice of these three thinkers, whom Paul Ricoeur calls "the rulers of suspicion" and who are, in a certain sense, "the fathers of modernity," seems rather unexpected. For Benjamin, the similarity of the

1225:

Benjamin does not reveal the name of the hidden god that has taken the place of the Judeo-Christian God. A number of commentators suggest that, according to Benjamin, the god in the capitalist cult is money. According to Soosten, Benjamin follows in part a long tradition of critique of money that

1202:

one. According to Heidegger's formulation, primordial guilt "lies in the being of presence as such". According to Boltz, Benjamin's despairing "man of worries" is opposed to the "destructive character" who always knows the way. This antagonism becomes clearer against the background of Heidegger's

1085:

The fourth characteristic of capitalism, according to Hamacher, is the "mystery" of the guilt of God, the guilt of his non-existence, of not existing. God is a name for the postponement, the delay, the failure of human endeavor; a kind of mediator, Priddat suggests. The relationship between human

788:

To describe the permanent duration of the cult, Benjamin uses the French phrase "sans rêve et sans merci" (lit. "without sleep and without mercy"). A literal translation was published in the German and English editions, but most commentators now believe, that there is a typographical error in the

764:

Cult followers may be believers or non-believers, poor or unemployed, supporters of alternative views (like Benjamin himself) or academic Marxists, but they all have salaries, pensions, car loans, mortgages, and so on, that is, they are included in capitalism's cult from which there is no escape,

672:

Other scholars believe that both Christianity and capitalism are evaluated by Benjamin as pagan, "so-called" religions. According to Hamacher, Benjamin, like Cogen, understood by paganism not so much ancient polytheism as the doctrine of original sin extended to the realms of belief, thought, and

2069:

Disappeared gods are embodied in advertising and marketing as idols of the market — spirits are called "eternity" and "heaven", cigarettes promise freedom and adventure, cars guarantee happiness and self-knowledge. Marketing and advertising, acting as religion, create artificial needs and reduce

1794:

Two main aspects of the criticism can be distinguished. First, the comparison between capitalism and religion seems to be an exaggeration or even a deliberate distortion. As Hengsbach suggests, the use of the word "religion" is by no means justified: Benjamin cannot prove the religious nature of

1765:

The relatively late and inconspicuous publication of the fragment determined the few interpretations until 2010, among which Weidner distinguishes two groups, roughly equally represented in the 2003 collection. The first group derives from the fragment's title, "Capitalism as Religion. As Becker

1603:

was the center of Benjamin's political reflections, the concept denoting a change of movement, a conversion, a radical rupture, a new beginning. As Steiner writes, Benjamin contrasted capitalism as religion-the mythical and demonic law of fate and guilt with an autonomous domain of the political

1434:

categories, implying and yet ignoring Schuld's pioneering analysis of ambivalence in Toward a Genealogy of Morals, on which Benjamin's own argument is based. Criticism of Nietzsche is thus not incompatible with the use of his ideas. Some authors sugges, that much of Nietzsche's argument is quite

1417:

In the middle of the fragment, Benjamin writes about the "deepest analogy" between the "repressed" (Freud) and "capital" (Marx). С. Weber links the criticism of Freud's and Marx's theories to the fourth feature of capitalism, the hiddenness of God, which leads to the fact that the worship of the

1342:

in theological terms. In doing so, Marx anticipated the later approaches of Nietzsche and Weber and probably became one of the sources for Benjamin. Early in the chapter, Marx explains the structural connection between the emergence of the capitalist system and religion, pointing to the parallel

2050:

Among other approaches are the ideas of Christoph Deutschmann, who has developed in detail the thesis of capitalism as a religion in a number of works. Deutschmann states that there is no satisfactory definition of money in the social sciences and rejects functionalist definitions — a medium of

1945:

Christoph Deutschmann, is expressed in a slightly different way than Benjamin believed: "Unlike religious myths, capitalist myths are cyclical and cannot be established forever; they emerge, institutionalize, and then disappear. Since secular capitalism erases the traditional religious division

1863:

Despite the vagueness of Benjamin's formulations, according to the Italian philosopher Stefano Micali, reading the fragment is fascinating and hypnotic-one gets the clear impression that the text clarifies something extremely important about our modernity. In Agamben's estimation, Capitalism as

1761:

The author of the fragment turns to allegorical methods in the analysis of "Capitalism as Religion" is contradictory. Soosten writes that, on the one hand, Benjamin is not interested in superficial discourses but in depth, in the "epiphany of truth"; on the other hand, analyzing the symptoms of

1182:

concerns can be understood in terms of the psychology of the masses — in endless economic activity, man tries to ignore the threat of the finiteness of his aspirations, according to the German philosopher and Germanist Bernd Witte. According to Löwy, Benjamin concludes that individual spiritual

1132:

The universal character of guilt, the achievement of a "world state of despair" and the blaming of God lead to a historically unprecedented situation in which religion is no longer a "reform of being" but dismembers it, turning it into ruins. Benjamin emphasizes the unheard-of and unprecedented

1111:

The structural consequences of the universal system of guilt and debt are despair and loneliness. After the accusation of God, the expansion of capitalism reaches a "world state of despair," which, according to Benjamin, becomes "the religious state of the world. Capitalism establishes absolute

1081:

The capitalist cult, writes S. Weber, avoids death, unlike God, who, like mere life, is punished by death. This fragment does not reveal the mechanisms of capitalism's immortality — exchange and appropriation, a theme that will be explored later, in The Passages; however, according to S. Weber,

644:

or in the ethical critique of consumerism in the modern sense. Capitalism can be understood as a universal condition, an immanent structure, a way of life that precludes the existence of autonomous domains unaffected by the logic of capitalism. Capitalism becomes a target of critique because it

1453:

The capitalist ideal of increase, which denies the existence of God and aims at the infinite increase of profit, corresponds to the superhuman model. The superhuman is the capitalist, the deified man who practices capitalism as a religion, and Nietzsche is an apologist for capitalism. Benjamin

1357:

At the end of the chapter, Marx explicitly links the increase in public debt to original sin, "the faith of capital," and, as Ponzi notes, debt in this context has a clear connotation of guilt. Marx writes of public debt as one of the main levers of initial accumulation, magically transforming

903:

Benjamin adopts Nietzsche's model of self-generating, self-constituting guilt in religious consciousness and uses it to understand capitalism as religion, especially in considering the role of debt in capitalism. While correcting Nietzsche's argument, Benjamin uses guilt in a less radical way,

769:

and Eve Chiapello. The authors of "The New Spirit of Capitalism" (1999) distanced themselves from the Weberian labor ethic and refused to explain capitalism in terms of repression. Their approach emphasized material and immaterial rewards, motivational incentives, and mechanisms for broadening

527:

of capitalism itself, so Weber's methodology is structurally capitalist. Benjamin, on the other hand, defines capitalism and Protestant religiosity in identical terms, both phenomena providing an answer to "worries, torments, anxieties". In Löwy's characterization, Benjamin's argument replaces

368:

Uwe Steiner, author of several works on Benjamin, believes that the text consists of three parts. The first part occupies two sheets, has no title, and is referenced; it is followed on the front of the third sheet by an abstract insert entitled "Money and Weather" (this one is the second part,

2184:

Trölch took positions similar to Weber's on the emergence of capitalism. In addition to Weber and Trölch, the religious basis of capitalism was discussed, according to the Italian commentator Carlo Salzani, in the Bruno Archibald Fuchs and Adam Müller's works included in the bibliography, and

1366:

The faith of capital, Hamacher concludes, is not the faith of the merchant in capital, but the faith of capital in itself as God, and an absurd faith in something that does not exist; this God professes its "debt," which consists in owing itself to itself. It is not known whether Benjamin was

1003:

contrasted two modulations of historical time: religion, which, like capitalism, creates subject positions and subordinates the space of experience, and theology, which refers to the messianic interruption of history ("ethical time," in Hamacher's phrase, also identified with political time).

737:

are synchronized. The place of dogmatics is taken by actions that take the form of cultic practices, rituals that do not allow one to go beyond the established network of values and meanings. As Löwy writes, the utilitarian practices of capitalism are identified with religious cult, including

1734:

and placed religion at the center of the experience of modern life, was reflected in the reception of Benjamin's work. In his analysis of modernity and modern society, Benjamin captures the main strands of philosophy and analysis of the social and cultural phenomena of his time. The focus of

1671:

movement as follows God, who is thought at the zenith of the cult of capital, at the limit of his despair, is guilty in himself, he is guilty before himself. Consequently, he owes himself to himself, he is lacking, he is not yet God, he is God only when he is not God. He is therefore His own

1557:

In terms of the intellectual context of this fragment, the possibility of an escape from capitalism also refers to the ideas of Unger and Sorel, although, as with Landauer, it is unclear to what extent Benjamin shared their views. In Unger's Politics and Metaphysics (1921), the book cited by

1238:

to the monotheistic God being the driving force behind the religious critique. Money is thus described in religious categories. The thesis of the god of money is especially supported by the bibliography of the fragment, although probably not all sources are mentioned. The criticism of money,

1478:

For Benjamin, Marx's ideas, like Nietzsche's positions, remain captive to the capitalist cult of guilt and debt. According to Benjamin, socialism represents an economic and social system that results from the progression of capitalist debt, that is, socialism is inscribed in the movement of

773:

Cults order all aspects of life, influencing space and time. Despite its lack of dogma, the cult is the only source of meaning that allows it to be the measure of itself and thus resist the transformative effects of time. While traditional cults are limited to a specific place and time, the

720:

In describing the characteristics of capitalism as religion, Benjamin radicalizes Weber's ideas, although he does not refer to the sociologist, and gives them a new, much more critical content as social, political, philosophical — in opposition to Weber's thesis of secularization. The three

497:

worried about the individuality of salvation, which could be attained neither through public good works nor through personal faith. Anxiety was alleviated by honest earning and conscientious frugality in the management of earthly wealth, which approximated but did not guarantee God's favor.

294:

Benjamin's text begins with the assertion that capitalism should be considered a religion, and its goal is to liberate from "cares, torments, worries," replacing the answers previously given by "so-called religions". Benjamin refuses to prove his thesis by referring to Max Weber's notion of

324:

According to Benjamin, Freudian, Nietzschean, and Marxian theories all point to a rule of sectarian priesthood that expresses capitalist religious thought. In Freud's theory, the "repressed and sinful representation" is capital, which produces the interest payment of the "underworld of the

277:

in Benjamin's work, and outlines future explorations of its mythological dimension in "Passages" and other later works. The Fragment attracted scholarly attention in the early 21st century due to a growing interest in Benjamin's legacy in the general historical and political context of the

2065:

According to Norbert Bolz, Benjamin's scenario has been fully realized in the fields of marketing and advertising, so that the text retains a certain descriptive and diagnostic potential. Moreover, it is less a critical diagnosis than a conventional description of the market. From Boltz's

1612:

According to another interpretation, despite his interest in critics of capitalism (Unger and others), Benjamin rejects the possibility of political solutions. The word Umkehr has a clear religious connotation (conversion), which, according to Salzani, has influenced interpretations: some

932:

concept of fate, derived from pagan myth, associated with the order of law and sustained by "misfortune and guilt", and the concept of character, attributed to comedy and theater. As singular phenomena, comedy and theater were opposed to the generalizing judgments of law, guilt, and fate.

2194:

According to Judith Mormann, the phrase echoes the "universal poetry" of early Romanticism, a genre that for Friedrich Schlegel and others embodied endless becoming and inexhaustible creative possibilities. For Benjamin, however, the "comprehensive polemic" does not aim at liberation or

1830:

It is often pointed out that the capitalism of 1921 is very different from modern late capitalism, and that Benjamin's elegant but unclear formulations make little sense today. As Priddat summarizes, first, Benjamin's capitalism is Marxian capitalism, not a metaphor for the contemporary

1743:

capitalism appears as the last and unique stage of historical development, growth as necessarily objective, and forms of production identified with civilization and culture, for Benjamin capitalism is based on a guilt-debt system that endlessly reproduces the same profit mechanism.

1267:

as alienated God and alienated man. In capitalist society, "the intermediary becomes an actual god. His cult becomes an end in itself". Marx later identified money with the movement of capital, saw it as a sign of wealth and power, and ultimately equated it with God. In Nietzsche's

7429:

Kapitalismus als Religion und seine Folgen. Benjamins Deutung der kapitalistischen Moderne zwischen Weber, Nietzsche und Blanqui // Theologie und Politik. Walter Benjamin und ein Paradigma der Moderne / B. Witte; M. Ponzi (Hg.). — Berlin: Erich Schmidt Verlag, 2005. — pp. 70—71. —

983:

as a founding principle of capitalism is related to Franz Kafka, one of the most important figures in Benjamin's literary criticism. Contrary to the theological interpretations of the first generation of Kafka scholars, Benjamin brought the experience of guilt to the forefront of

7089:

3656:

1098:

and his followers, who contrasted religion as a cultural domain with the transcendent God. Weidner notes that the fragment leaves unresolved the question of the openness or hiddenness of God, reflecting the uncertainty in the figurative consideration of capitalism as religion.

363:

Almost nothing is known about the reasons and purposes for writing the fragment. The short fragment from the notebook is a working record, an outline, not a finished work. The text consists of three small manuscript sheets and includes a bibliography, notes, and annotations. A

1571:

and political analysis. For Sorel, the constitutional features of the bourgeois state contained strategies for its destruction. The French syndicalist sought to combine the revolutionary aspect of Marxism with his own teaching on the myth of the universal proletarian strike.

1173:

conception, Soosten argues, the "truly stable phenomena of decay" simultaneously contain salvation ("One-way Street"). The unprecedented destruction of being at the highest point of the mythical network of guilt, Hamacher suggests, is at the same time the opening of history.

1123:

The "world condition of despair" is associated with M. Weber's pessimistic analysis, his "iron cage" in which the force of capitalism is irresistible and inevitable, like fate. In his description of " total loneliness" as a characteristic of modern man, Benjamin uses an

241:

as a condition for the emergence of capitalism. Benjamin does not give precise definitions, but highlights the main features of capitalist religion: its radicality as a pure cult without dogma, its permanent duration, and its focus on the imposition of guilt rather than

336:

Western capitalism has been a parasite of Christianity (not just Calvinism), so that ultimately the history of Christianity is the history of capitalism; Christianity was not a condition for the emergence of capitalism, but was transformed into it at the time of the

320:

in Nietzsche's sense, the superhuman who consciously serves the religion of capitalism. Benjamin adds a fourth characteristic of capitalism: the immature God of capitalist religion must remain hidden, only "at the zenith of his guilt is it permitted to turn to Him"

2410:, although debates about secularization took place in the 1960s and 1970s. Weidner notes that classical conceptions of secularization in the first half of the twentieth century were more complex than they might seem and were not limited to the "loss of the sacred". 6803:

Capitalismo come religione / С. Salzani (cur., trad. Introduzione: Politica profana, o dell’attualità di «Capitalismo come religione»). — Walter Benjamin. Capitalismo come religione (Testo tedesco a fronte). — Genova: Il nuovo Melangolo, 2013. — pp. 26—27, 29. —

1291:" that money guarantees security in the face of future uncertainty, that is, it fulfills a religious function, replacing God. As the Spanish theologian and philosopher José Ignacio González Faus noted, Keynes associated the idolatry of money with a superstitious " 2545:

1864:

Religion is one of Benjamin's most profound posthumous texts. According to Löwy, the fragment is "remarkably relevant", while Burckhardt Lindner (2003), a prominent German commentator on Benjamin's writings, in an article written in the context of the events of

1787:. The emphasis on discussing the relationship between the religious and the economic is a shortcoming; according to Steiner's remark, the task of most of the contributors to the collection was to justify an alternative description of modern society to Weber's. 1446:, Nietzsche recognizes the enormous guilt that the superhuman must not redeem but heroically assume. In overcoming the transcendent, Nietzsche proposes not humble repentance (metanoia), purification, or atonement, but intensification, enlargement, or increase ( 6662:

3824:

3806:

1637:

The criteria of the radical immanence of capitalism formulated in the fragment, according to M. Ryklin, leave no possibility of overcoming it. M. Ryklin remarks that such a problem of the intolerability of capitalism is very common, even among such critics of

7731:

6859:

6821:

6785:

6726:

6708:

6298:

6174:

4427:

4409:

4309:

5928:

979:, leisure, etc. Whereas the Christian God as creditor had individual traits of love, understanding, or forgiveness, in the capitalist cult there is neither creditor nor debtor, but only guilt as the absolute horizon of all action and thought. As Ross notes, 298:

The author identifies three characteristics of capitalism as a religion. First, capitalism is a "pure religion of the cult," probably the most radical religion that has ever existed. Every element of the cult makes sense only in direct relation to the cult;

295:

capitalism as a formation conditioned by religion. Proof would lead to "the detours of a comprehensive polemic"; moreover, we cannot yet "tighten the net in which we find ourselves". Benjamin adds that the time will come when this question can be addressed.

2898:

7876:

7641:

7548:

7452:

6450:

6280:

6197:

6156:

6071:

4769:

4751:

4629:

4571:

4291:

4155:

4064:

3760:

3157:

3080:

1523:

and Simmel), since both systems proceed from a rational organization of labor unique to Western society; socialism, fully imbued with the spirit of capitalism, turns out, according to Weber, to be a form of rationalization, possibly replacing capitalism.

1295:" that is disastrous for the economy because it leads to the accumulation of unproductive capital and stimulates the desire to speculate and earn interest rather than to invest. The result, Keynes concluded, is higher interest rates and inevitably higher 8507:

2916:

765:

regardless of one's belief in its power. The cult works in a non-repressive way, Morman writes, and not because it is efficient. In this aspect, Benjamin departs from traditional Marxist approaches and moves closer to the modern sociological concept of

2347:

Freud concluded in Totem and Taboo: "Society is now based on complicity in a jointly committed crime, religion on consciousness of guilt and remorse, morality partly on the needs of this society, partly on the remorse demanded by the consciousness of

1937:, who, according to his commentators, captured the key religious moment in capitalism-the lust for future enrichment (Benjamin's "spiritual sickness"). Keynes did not hold left-wing views, but he criticized the deification of money and defended state 1783:

combination of abstract functionalism and Benjamin's figurative thinking, according to Weidner, has its limits: the interpretation does not take into account the essentialist interpretations of Benjamin's capitalism, its messianism, etc., common in

1972:

management of life, "always already" included in the "theological economy". The Italian philosopher has commented on the fragment only twice-in his book Profanations (2005) and in a 2013 article-but his "subversive" archaeology of the "trinitarian

1739:, although the thinker did not deny progress as a historical phenomenon or its technical achievements. The critical approach led Benjamin to consider capitalism as a religion, "perhaps the most radical religion that has ever existed". Whereas for 649:— a social relation disguised as a relation between things), which Benjamin interprets as the decline or loss of experience that characterizes modern society. In this perspective, capitalism is understood as a reproductive structure that destroys 1471:, understood the superhuman differently. According to Derrida, the superhuman "awakens and leaves...burns his text and erases the traces of his footsteps"; "exploding with laughter," he will "cry out for a return" and "dance" beyond metaphysical 2076:

concept from the fragment was relied upon by the authors of the collection “Violence without Guilt. Ethical Narratives of the Global South” (2008, edited by German literary and cultural theorist Hermann Herlinghaus), examining the psychological

738:

investment, speculation, financial transactions, stock market gambling, and the buying and selling of commodities. According to Boltz, the capitalist cult is the cult of the commodity, a daily "festival of commodity fetishism" in which exchange

2371:"They have one mind, and will give their power and authority to the beast." (Rev. 17:13), "...and that no man should be bought or sold, save he that hath the mark, or the name of the beast, or the number of his name" (Rev. 13:17). (Rev. 13:17). 703:

The text is sometimes considered part of the anti-capitalist tradition of interpreting Weber. While Weber's attitude to capitalism was ambivalent, partly "axiologically neutral", partly pessimistic and resigned, Weber's "heirs" —Bloch, Lukács,

392:. The editors Rolf Tiedemann and Hermann Schweppenhäuser concluded from an analysis of the references (especially the fact that Müller's book is cited in the second part) that the fragment was written no earlier than mid-1921; the commentators 552:

Samuel Weber, the unusual term "comprehensive polemic" reflects the more familiar term "universal history" and does not denote the culmination of history, but rather the prospect of an endless war of the world against itself, in the sense of

2357:

It's a critique of the constant resurgence of blame and guilt as an internally negative and nihilistic madness that denies humanity's vital instincts and creates an irrational and fundamentally nihilistic and purposeless system closed in on

399:

The notes differ significantly from the published version, in which the publishers omitted the insert on weather and money and included it in the notes to "One-Way Street" (vol. IV / 2). These notes related to Benjamin's planned critique of

8742:

Capitalism as Religion / Religion and Monetary Culture in the Sociology of George Zimmel // Sociological Theory and the Question of Religion / Andrew Mckinnon; Marta Trzebiatowska (eds.). — L., N.Y.: Routledge, 2014. — pp. 144–147. —

535:. Weber's position, however, was more complex, according to Weidner. He saw the relationship between Protestantism and capitalism not only as historical, but also as structural. Weber's thesis is therefore the matrix for any discussion of 514:

from which there is no escape. While for Weber the capitalist machinery will run until "the last ton of fuel burns out," for Benjamin capitalism is a theological construct. Benjamin follows the framework set by Weber, but Steiner writes.

8875:

Kapitalismus als Religion: Anmerkungen zu einem Fragment Walter Benjamins // Deutsche Vierteljahrsschrift für Literaturwissenschaft und Geistesgeschichte. — Universität Konstanz, 1998. — Vol. 72, № 1 (März). — pp. 147–171. — ISSN

8431:

Capitalism as Religion // Walter Benjamin. Selected writings (1913—1926). Vol 1. / M. Bullock, M.W. Jennings (eds.). R.Livingstone (transl.). — Cambridge, Ma; L.: Belknap Press of Harvard University Press, 1996. — pp. 288–291. —

5826:

5655:

1625:

and crisis. According to Priddat, the fragment implicitly offers two ways out. One possibility is revolution in the Marxian sense, but Benjamin hints at its futility, as it itself belongs to a system of despair; the second option is

1422:) and, second, a "sinful" representation, since it attempts to represent something that cannot be represented. Benjamin does not specify what it is that avoids representation: labor time, which creates the measure of value (Marx and 724:

The cult abolishes any dogma or theology, any meaning is always in "direct relation" to the cult. The relationship between capitalism and the cult is therefore unique, it cannot be understood quantitatively. "Directness" (German:

3325:

1319:": "Abandon hope all ye who enter here" Marx's reference to the fate of workers in capitalist enterprise. But banknotes are only one manifestation of the capitalist deity — we can speak of the worship of money, wealth, commodity. 1056:) movement of capitalism, according to S. Weber, not only creates an "immense consciousness of guilt," but also suspends the network, the place where we stand, in the void. As a result, we find ourselves in a collapse (in German: 4009:

3271:

3110:

1604:

centered on the profane idea of happiness. A more explicitly political alternative to religion, and by extension to capitalism, was presented in "Fate and Character" and "the Theologico-Political Fragment". According to Salzani,

1565:

Benjamin's anarchist sympathies at the time the fragment was written are confirmed by referring to the anarcho-syndicalist Sorel's book "Reflections on Violence" (1906). In the pages in question, Sorel described the emergence in

1004:

Religion, destiny and guilt represent the temporal logic of the endless repetition of the same; this logic is also reproduced in the permanent duration of the capitalist cult. Hamacher cites Benjamin's note from the late 1910s:

1653:

The disposition of "neither inside nor outside," Hamacher notes, contains a clue to overcoming capitalism, a liberation from guilt that is possible only beyond internal and external relations. The movement of despair leads to

1608:

corresponds to the model of Sorel's "general proletarian strike" discussed by Benjamin in "Toward the Critique of Violence", which described a political break with the mythical cycle of violence and retribution in capitalism.

5676:

3781:

1815:. Wondering whether Benjamin criticizes or revises secularization, whether he offers a theological or messianic alternative, Rush finds a possible answer in Agamben's earlier work "The Coming Community" (1991). Agamben cites 8419:

Kapitalismus als Religion (Fragmente vermischten Inhalts) // Walter Benjamin: Gesammelte Schriften. Bd. VI. / R. Tiedemann, H. Schweppenhäuser (Hrsg.). — Frankfurt a.M.: Suhrkamp Verlag, 1985. — pp. 100–103, 690—691. —

1554:

return to genuine human relations, a reconnection with nature. It is unlikely that Benjamin fully agreed with the thesis of the renewal of humanity through a reconnection with nature, but he took the key term from Landauer.

2026:

single, multiple and endless process of isolation that embraces every thing, every place, every human activity in order to separate them from themselves, with total indifference to the caesura sacral/profane, divine/human.

461:

According to Weidner, grammatically, the title is neither a statement ("Capitalism is a Religion") nor does it connect two subjects ("Capitalism and Religion"). Weidner concludes that the title "Capitalism as Religion" is

547:

Benjamin avoids "comprehensive polemics" on "roundabouts" by not proving his thesis and by using a "curious argument" — the metaphor of the network in which "we find ourselves". According to the American philosopher and

2147:

as a clear manifestation of "capitalism as religion": the social network is a "virtual temple" with more than 1.5 billion "parishioners" and makes money by commodifying human emotionality, friendship and affection. The

2038:, which has replaced the temple as a place of sacrifice. Agamben sees the act of profanation as a way of suspending the dispositive, which he associates mainly with the model of child's play (all other aspects, such as 1262:

The thesis that money replaces human relationships appears for the early Marx in "Notes on a Book by James Mill" (1844); as an intermediary that gains "real power" over people, money is functionally compared by Marx to

992:", Josef K.'s guilt is not conditioned by theological beliefs, but derives from everyday situations; it ultimately arises from the desire to understand the inscrutable principle of the organization of the social world. 8800:

Walter Benjamin on the Concept of Criticism and the Critique of Capitalism // Epoché: A Journal for the History of Philosophy. — Philosophy Documentation Center, 2015. — Vol. 20, № 1 (Fall). — pp. 233–253. — ISSN

3696:

1930:("the fetish of capital"). The transcendental constitutes social relations, which, according to Kurtz, refutes Bolz's narrow interpretation: Benjamin's positions are not limited to criticizing the cult of consumption. 1389:

in the formation of a more rational religion. The clear structure of this social group, with its norms conditioned by place, time, and social ties, influences conceptions of a humanized God, according to Weber, with

269:

for reproducing in their theories the logic of the movement of capitalism. It is not clear from the text whether the author envisions the possibility of overcoming capitalism and escaping the total system of guilt.

8556:

El capitalismo como religión // Katatay. Revista Crítica de Literatura Latinoamericana / E.Foffani, J.A. Ennis (red., trad., introducción). — La Plata: Katatay, 2016. — № 13—14 (abril). — pp. 178–191. — ISSN

8484:

Il Capitalismo come religione // Il capitalismo divino. Colloquio su denaro, consumo, arte e distruzione / S. Franchini (cur.), G.Bonola, M.Ranchetti (trad.). — Milano, Udine: Mimesis, 2011. — pp. 119–125. —

4962:

3845:

908:

to debt, and not establishing a causal relationship between the two concepts — in Benjamin the term oscillates between two meanings. Weidner compares it to the double sign in the semiotics of the French-American

2213:

And the thieves who show no respite or mercy, Will soon be setting to work, as they tenderly, They too, toil at forcing safes and doorways, To live, clothe their girls, for a few more days. (Translated by A. S.

1992:

that has replaced outdated Christianity as the host of capitalism, but also to analyze the origins of the modern economic order. According to Agamben (2013), capitalism finally became a religion after President

346:

guilt. The author sets the methodological task of studying the evolution of the relationship between money and myth in history, before money established its own myth. The text concludes by arguing that ancient

333:, which, without changing direction, replaces capitalism by receiving from it the interest and the interest of interest in guilt. In parentheses, Benjamin notes the "demonic ambiguity" of the concept of guilt. 8350: 8281:

7310:

6992:

6955:

5789:

5767:

5642:

4975:

4601:

3858:

3638:

1413:

is subordinated to the "economic" perspective; Freud's understanding of modernity confirms and radicalizes the irreversible moment of guilt. Freud's theory is part of the incantations of the capitalist cult.

7518:

Kapitalismus als Religion? // Ein neuer Geist des Kapitalismus? Paradoxien und Ambivalenzen der Netzwerkökonomie / G.Wagner, P.Hessinger (Hgrs.). — VS Verlag für Sozialwissenschaften, 2008. — pp. 159-160. —

7280:

4504:

Die Grenzen des Kapitalismus. Kapitalismus, Religion und Politik in Benjamins Fragment «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp.

4399:

3292:

1141:

was used to describe the ruins of progress. According to Bolz, it is the mountain of ruins of capitalism as a religion that the angel of history of the IXth thesis observes, not the ruins of human progress.

1040:. The burden of work remains, but its goal becomes increased productivity, with the result that cooperation is abolished and alienation increases; in other words, Priddat concludes, there is a second sinful 5694:

5343:

4491:

1401:, which Freud considered one of the "cornerstones of the edifice of psychoanalysis". In Freud's conception of culture, the origins of religion, morality, society, and art lie in the original guilt (German: 2880:

8687:

Der 11.9.2001 oder Kapitalismus als Religion // Ereignis. Eine fundamentale Kategorie der Zeiterfahrung. Anspuch und Aporien / N. Müller Schöll (Hg.). — Bielefeld: Transcript, 2003. — pp. 196–221. —

8882:

8519:Капитализм как религия // Вальтер Беньямин. Учение о подобии. Медиаэстетические произведения. Сб. статей / Пер. с нем. А. Пензина. Фил. ред. пер. А.В. Белобратов. Сост. и посл. И. Чубаров, И.Болдырев. — 8271:

7179:

7127:

6570:Капитализм как религия // Вальтер Беньямин. Учение о подобии. Медиаэстетические произведения. Сб. статей / Пер. с нем. А. Пензина. Фил. ред. пер. А.В. Белобратов. Сост. и посл. И. Чубаров, И.Болдырев. — 6519:

5435:Капитализм как религия // Вальтер Беньямин. Учение о подобии. Медиаэстетические произведения. Сб. статей / Пер. с нем. А. Пензина. Фил. ред. пер. А.В. Белобратов. Сост. и посл. И. Чубаров, И.Болдырев. — 4845:

3950:

3225:Капитализм как религия // Вальтер Беньямин. Учение о подобии. Медиаэстетические произведения. Сб. статей / Пер. с нем. А. Пензина. Фил. ред. пер. А.В. Белобратов. Сост. и посл. И. Чубаров, И.Болдырев. — 3175:Капитализм как религия // Вальтер Беньямин. Учение о подобии. Медиаэстетические произведения. Сб. статей / Пер. с нем. А. Пензина. Фил. ред. пер. А.В. Белобратов. Сост. и посл. И. Чубаров, И.Болдырев. — 7497:

7476:

3572:

506:. Weber's thesis was directed against the fundamental Marxist formula that social being determines the forms of consciousness. Weber's position led to one of the most famous and enduring debates in the 307:

in capitalism, both weekdays and holidays disappear, resulting in "an extreme tension of joy". Third, the cult bestows guilt, so it is probably the first cult not aimed at redemption but at accusation.

1703:

The fragment has been translated into English, French, Italian, Spanish, Portuguese, Russian, Swedish, and Danish. Unpublished "free" translations are available on the Internet, especially in Spanish.

7682:

8633:

El dinero es el único dios y el capitalismo su profeta // Iglesia Viva: revista de pensamiento cristiano. — Asociación Iglesia Viva, 2012. — № 249 (enero-marzo). — pp. 109–115. — ISSN 0210-1114.

1330:

Money becomes not only a guilt-giving deity, but also a guilt-debting deity, corresponding to the two forms of unpaid credit in Marx's structural analysis of capital. In the famous chapter 24 of "

7926:

El dinero es el único dios y el capitalismo su profeta // Iglesia Viva: revista de pensamiento cristiano. — Asociación Iglesia Viva, 2012. — № 249 (enero-marzo). — pp. 113—115. — ISSN 0210-1114.

4939:

4858:

4135:

3305:

2133:

as president of the United States, pointing out that Trump's statements are in line with the "religious universalization of guilt" aimed at the ultimate "mobilization of higher powers". Spanish

2246:

In Riffater's terms, the double sign refers to and thus superdetermines different and even contradictory semiotic codes, it cannot be paraphrased through these codes; an example would be a pun.

940:

terms). Divine violence, which is difficult to define in positive terms, absolves guilt by being pure destruction. According to Rush, the notion of divine violence is implicit in the fragment.

8659:

Kapitalismus als Religion? // Ein neuer Geist des Kapitalismus? Paradoxien und Ambivalenzen der Netzwerkökonomie / G.Wagner, P.Hessinger (Hgrs.). — VS Verlag für Sozialwissenschaften, 2008. —

1537:. This polysemous term (reversal, turn, turnaround, turn, return) is used three times by Benjamin, although its nature is not revealed. The word refers to the work of the German Romantic poet 1941:

as the only way to humanize capitalism and correct the "arbitrary and unjust distribution of wealth and income. The permanence of the cult in contemporary capitalism, according to the German

8545:

Kapitalisme som religion // Kapitalisme som religion. Walter Benjamin, Robert Kurz, Giorgio Agamben / M.Bolt, D. Routhier (forord, redigeret). — København: Nebula, 2015. — pp. 7–40. —

8464:

Capitalism as Religion // The Frankfurt School on religion: key writings by the major thinkers / E. Mendieta (ed.). Ch. Kautzer (trans.). — L., N.Y.: Routledge, 2005. — pp. 259–262. —

6606:

El dinero es el único dios y el capitalismo su profeta // Iglesia Viva: revista de pensamiento cristiano. — Asociación Iglesia Viva, 2012. — № 249 (enero-marzo). — P. 112. — ISSN 0210-1114.

5814:

El dinero es el único dios y el capitalismo su profeta // Iglesia Viva: revista de pensamiento cristiano. — Asociación Iglesia Viva, 2012. — № 249 (enero-marzo). — P. 114. — ISSN 0210-1114.

5802:

El dinero es el único dios y el capitalismo su profeta // Iglesia Viva: revista de pensamiento cristiano. — Asociación Iglesia Viva, 2012. — № 249 (enero-marzo). — P. 113. — ISSN 0210-1114.

1491:). For Marx, "the mass of the people is to expropriate the few usurpers" (Capital) in order to create a "paradise on earth", which, according to Palaver, corresponds to the pagan logic of 539:, and it is not easy to overcome. Weidner suggests that Benjamin did not intend to overcome Weber, since any critique remains within the Weberian paradigm of secularization. Analyzing the 1977:" of Western modernity in "Kingdom and Glory. Toward a Theological Genealogy of Economics and Governance" (2007) is an extended and sophisticated genealogical proof of Benjamin's thesis. 1695:

Despite its popularity among Benjamin scholars, discussion of the Outline has long been limited to the scholarly community. In 1996, the text was translated into English and published by

919:

The "demonic," Weidner notes, is a key predicate in Benjamin's work. In early texts and discussions, Benjamin attributed to the "demonic" the undue confusion of different realms, linking

1774:

Benjamin's approach allows us to reflect on the situation in the modern world where this division is disappearing. For this reason, Benjamin's ideas are linked to the systemic theory of

253:, interpreted in different contexts as guilt or debt. The capitalist cult initiates an irreversible movement of increasing guilt, blaming even "God himself," leading to hopelessness and 7984:

Kapitalisme som religion // Kapitalisme som religion. Walter Benjamin, Robert Kurz, Giorgio Agamben / M.Bolt, D. Routhier (forord, redigeret). — København: Nebula, 2015. — pp. 23—24. —

7967:

Kapitalisme som religion // Kapitalisme som religion. Walter Benjamin, Robert Kurz, Giorgio Agamben / M.Bolt, D. Routhier (forord, redigeret). — København: Nebula, 2015. — pp. 16-17. —

7906:

Kapitalisme som religion // Kapitalisme som religion. Walter Benjamin, Robert Kurz, Giorgio Agamben / M.Bolt, D. Routhier (forord, redigeret). — København: Nebula, 2015. — pp. 19—20. —

708:— "distorted" his ideas to criticize capitalism severely under the influence of socialist or romantic views. Benjamin returned to Weber's thesis many years later, in the XI thesis of " 226:(1892—1940) unfinished work, written in 1921. It was published in 1985 and forms part of Benjamin's early sketches on social and political theory, religion, and the theory of history. 579:

of religion in the social sciences; even Weber, who only described religious practices, abandoned the attempt to define it. Deutschmann refers to the thesis of the famous sociologist

1916:. According to Bourdieu, the all-encompassing logic of capital structures even areas far removed from capitalism (tastes, lifestyles, etc.). According to the German Marxist theorist 1020:, according to Soosten, means that no other burden is possible, whether referring to the future (progress) or the past (childhood as a state of innocence — a metaphor for paradise). 7950:

Kapitalisme som religion // Kapitalisme som religion. Walter Benjamin, Robert Kurz, Giorgio Agamben / M.Bolt, D. Routhier (forord, redigeret). — København: Nebula, 2015. — P. 17. —

7162:

Kapitalisme som religion // Kapitalisme som religion. Walter Benjamin, Robert Kurz, Giorgio Agamben / M.Bolt, D. Routhier (forord, redigeret). — København: Nebula, 2015. — P. 15. —

7110:

Kapitalisme som religion // Kapitalisme som religion. Walter Benjamin, Robert Kurz, Giorgio Agamben / M.Bolt, D. Routhier (forord, redigeret). — København: Nebula, 2015. — P. 14. —

4244:

Kapitalisme som religion // Kapitalisme som religion. Walter Benjamin, Robert Kurz, Giorgio Agamben / M.Bolt, D. Routhier (forord, redigeret). — København: Nebula, 2015. — P. 40. —

2380:

As Weidner writes, in the notes to "One-way Street", Benjamin specified the apocalyptic “logic of disclosure”: “Having forgotten to reveal its mechanisms, capitalism will collapse”.

435:

Some commentators, notably the well-known researcher of Benjamin's work, the Brazilian-French sociologist Michael Löwy, believe that the title is taken from the Marxist philosopher

350:

perceived religion as something practical and immediate, rather than moral or high; in failing to understand its ideal or transcendental nature, paganism is similar to capitalism.

8869:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 121–144.

8702:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — pp. 203–219.

2290:

was addressing Nietzsche in a similar way in his “Letter on Humanism” when he used the metaphor of rotation to describe the lack of reflection in thinking about human existence.

1730:

The "religious turn" in philosophy and the social sciences at the turn of the 20th and 21st centuries, which challenged the classical versions of secularization and the world's

1988:: the ancient household run by the father. Benjamin's provocative conclusion about capitalism as a parasite of Christianity is thus used not only as a metaphor to describe the 6904:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 124, 137.

5743:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 134—135.

5614:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 130-132.

5590:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 135-136.

4191:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 137-138.

3736:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 133-134.

742:

is transformed and becomes the object of religious ecstasy; Boltz believes that this approach underlies the notion of "phantasmagoria" that is key to Benjamin's later work.

6764:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — pp. 214—215.

5602:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — pp. 205—206.

5331:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — pp. 211—212.

4203:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — pp. 207—208.

3934:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — pp. 216-217.

3143:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — pp. 204-205.

2752:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — pp. 213—214.

8366: 5755:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 206—207.

1896:

Capitalism was the last invention of the theologians, who had to justify their right to critically describe society as a whole. But there is no more "mainstream science".

1475:. Derrida's heroic dancer, Priddat concludes, is Benjamin's prophet of capitalism; what Derrida considered a new formation, Benjamin expressed the essence of capitalism. 8613:

Die Verheißung absoluten Reichtums: Kapitalismus als Religion? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 145–174.

7897:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 139.

7343:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 138.

6931:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 124.

6776:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 297.

5578:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 136.

5108:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 135.

4559:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 133.

4232:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 122.

3560:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 123.

3420:

Schwarzer Freitag: Die Diabolik der Erlösung und die Symbolik des Geldes // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 125.

2152:", reporting on the debate between economists and theologians on the relationship between the crisis of faith and the crisis of capitalism, notes that despite the huge 1362:

The modern doctrine that a nation is the richer, the more indebted it is, is therefore quite consistent. The public credit becomes a symbol of the faith of the capital.

6752:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 215.

6653:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 214.

5873:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 207.

5520:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 213.

5423:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 212.

4544:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 209.

3966:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 216.

3895:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 203.

3441:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 205.

2786:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 206.

2687:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 210.

2645:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 208.

2506:

Le capitalisme comme religion: Walter Benjamin et Max Weber // Raisons politiques. — Presses de la Fondation nationale des sciences politiques, 2006. — № 23. — P. 204.

3490:// The Persistence of Critical Theory (Culture & Civilization, Volume 8) / G. R. Ricci (ed.). — New Brunswick; L.: Transaction Publishers, 2017. — pp. 241-254. — 2419:

Among others, this was pointed out by Carl Schmitt, who believed that socialism had the same meaning in the 19th-20th centuries as Christianity had for two millennia.

2338:

According to Scholem's memory, Benjamin spoke disparagingly of Freud's theory of instincts at one of the seminars (1917/1918), where he gave a report on that subject.

8788:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 209–248.

5144:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 212, 220—221.

1946:

between transcendence and immanence, the perfect and the imperfect, its task is to constantly establish and transcend new anthropological boundaries in a process of

1856:

phenomenon represented the emerging contradiction between bourgeois (civil) society and "art as the possibility of making manifest what is beyond the reach of man".

1418:

invisible God is realized through the renewal (in Freud and Marx) of the process of hiddenness itself. The object of repression is, first, a representation (German:

8114:

Die Verheißung absoluten Reichtums: Kapitalismus als Religion? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 152, 157.

7722:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — pp. 131—133, 135.

620:

and directed against the instrumentalization of the subject of experience by objective structures (the Romantics opposed the instrumentalization of the object, its

8889:«Kapitalismus als Religion» // Benjamin-Handbuch. Leben — Werk — Wirkung / B. Lindner (Hg.). — Stuttgart; Weimar: Verlag J.B. Metzler, 2011. — pp. 167–174. — 8453:

Capitalismo come religione // Teologia politica 1.Teologie estreme? / R. Panattoni, G. Solla (cur.). — Genova; Milano.: Marietti 1820, 2004. — pp. 119–125. —

8102:

Die Verheißung absoluten Reichtums: Kapitalismus als Religion? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 148—151.

5780:

Die Verheißung absoluten Reichtums: Kapitalismus als Religion? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 153—156.

3533:

Die Verheißung absoluten Reichtums: Kapitalismus als Religion? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 145—147.

2428:

And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it. (

2299:

As Soosten notes, the parallel between God and money is a rather late phenomenon; in the Middle Ages, money was understood in a rigid and substantialist way, with

2156:

and cheap credit, both the modern economy, based on the model of growth "from nothing", and the notions of the invisible hand of the market, embodying the idea of

887:)". Benjamin most likely read Toward a Genealogy of Morals, although this is not known for certain; indirect evidence, according to Hamacher, is the presence of " 7017:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 211, 244.

6892:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 226, 243.

1757:

Benjamin's fragment is like a late form of rock painting that we find when we explore the labyrinth. But you have to be careful that the light doesn't damage it.

7596:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 209—210.

6594:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 215—216.

5707:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 219—220.

5368:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 224—225.

5271:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 217—218.

5132:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 211—213.

5120:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 220—221.

2839:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — pp. 135, 138.

1880:

constitutes a separate social field with its own logic of functioning. Benjamin's thesis ignores the process of differentiation described later in the works of

7378:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — pp. 136—137.

7253:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — pp. 132—133.

7208:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — pp. 133—134.

6132:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — pp. 140-141.

5283:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — pp. 139-140.

3372:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — pp. 146-147.

518:... returns Weber's discourse on the irresistible power of capitalism to the religious level from which, according to Weber's own analysis, capitalism emerged. 408:

and wanted to revisit in a broader context. This text has not survived. The notes were developed in the aphorism "Tax Counseling" from One-Way Streets (1928).

316:, but he is not dead, but "thrown into human destiny". The transition of the human planet through an orbit of absolute solitude to the house of despair is the 8202:

Die Verheißung absoluten Reichtums: Kapitalismus als Religion? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 174.

8158:

Die Verheißung absoluten Reichtums: Kapitalismus als Religion? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 170.

7941:

Die Verheißung absoluten Reichtums: Kapitalismus als Religion? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 171.

7702:«Kapitalismus als Religion» // Benjamin-Handbuch. Leben — Werk — Wirkung / B. Lindner (Hg.). — Stuttgart; Weimar: Verlag J.B. Metzler, 2011. — pp. 168—169. — 6842:«Kapitalismus als Religion» // Benjamin-Handbuch. Leben — Werk — Wirkung / B. Lindner (Hg.). — Stuttgart; Weimar: Verlag J.B. Metzler, 2011. — pp. 173—174. — 6633:«Kapitalismus als Religion» // Benjamin-Handbuch. Leben — Werk — Wirkung / B. Lindner (Hg.). — Stuttgart; Weimar: Verlag J.B. Metzler, 2011. — pp. 172—173. — 5719:

Die Verheißung absoluten Reichtums: Kapitalismus als Religion? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 157.

3131:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — P. 138-139.

2937:«Kapitalismus als Religion» // Benjamin-Handbuch. Leben — Werk — Wirkung / B. Lindner (Hg.). — Stuttgart; Weimar: Verlag J.B. Metzler, 2011. — pp. 167—168. — 1658:, which does not mean repentance or metanoia, but rather a reversal or turn, an "own" movement of guilt upon itself. The reversal of guilt follows the logic 628:

rather than sociology. Benjamin's attack on Weber's thesis on Protestantism is also interpreted as a critique of false forms of asceticism (e.g. for hidden

303:

takes on a religious connotation. The cult has no dogma or theology of its own. Second, the capitalist cult is never interrupted, it continues permanently,

8446:

Le capitalisme comme religion // Walter Benjamin. Fragments philosophiques, politiques, critiques, littéraires / Ch. Jouanlanne et J.F. Poirier (trad.). —

7572:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 209.

6880:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 223.

6558:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 243.

5356:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 225.

4517:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 112.

3797:

Deus Creditor: Walter Benjamins «Kapitalismus als Religion» // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 210.

1288: 502:

recedes over the horizon. Ultimately, according to Weber, these practical and symbolic changes give rise to the secular world of modernity, free and fully

8404: 7405:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — P. 137.

7301:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — P. 140.

7268:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — P. 135.

6943:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — P. 143.

4532:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — P. 141.

3387:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — P. 144.

3341:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — P. 146.

3256:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — P. 145.

3053:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — P. 138.

2960:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory // New German Critique. — 2010. — Vol. 37, № 3. — P. 139.

8639:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 81–106.

8607:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 187–208.

4797:«Kapitalismus als Religion» // Benjamin-Handbuch. Leben — Werk — Wirkung / B. Lindner (Hg.). — Stuttgart; Weimar: Verlag J.B. Metzler, 2011. — P. 173. — 3618:«Kapitalismus als Religion» // Benjamin-Handbuch. Leben — Werk — Wirkung / B. Lindner (Hg.). — Stuttgart; Weimar: Verlag J.B. Metzler, 2011. — P. 172. — 3033:«Kapitalismus als Religion» // Benjamin-Handbuch. Leben — Werk — Wirkung / B. Lindner (Hg.). — Stuttgart; Weimar: Verlag J.B. Metzler, 2011. — P. 168. — 2856:«Kapitalismus als Religion» // Benjamin-Handbuch. Leben — Werk — Wirkung / B. Lindner (Hg.). — Stuttgart; Weimar: Verlag J.B. Metzler, 2011. — P. 167. — 2729:«Kapitalismus als Religion» // Benjamin-Handbuch. Leben — Werk — Wirkung / B. Lindner (Hg.). — Stuttgart; Weimar: Verlag J.B. Metzler, 2011. — P. 171. — 2662:«Kapitalismus als Religion» // Benjamin-Handbuch. Leben — Werk — Wirkung / B. Lindner (Hg.). — Stuttgart; Weimar: Verlag J.B. Metzler, 2011. — P. 170. — 2525:«Kapitalismus als Religion» // Benjamin-Handbuch. Leben — Werk — Wirkung / B. Lindner (Hg.). — Stuttgart; Weimar: Verlag J.B. Metzler, 2011. — P. 169. — 8443:

Il Capitalismo come religione // W. Benjamin. Sul concetto di storia / G.Bonola, M.Ranchetti (trad., cur.). — Torino: Einaudi, 1997. — pp. 284–287.

1012:

The category of guilt, according to Hamacher, is first of all a genealogical category, because it is related to "origin" (in the ancient Greek sense of

8728:// The Persistence of Critical Theory (Culture & Civilization, Volume 8) / G. R. Ricci (ed.). — New Brunswick; L.: Transaction Publishers, 2017. — 1120:). While for Nietzsche religion was a kind of medicine, albeit a sick one, for Benjamin the capitalist cult leads not only to sickness but to despair. 712:" (1940), in which he criticized the Social Democrats' belief in progress based on the Protestant work ethic, although Weber's name was not mentioned. 8825:

Der Topos der Utopie. Kommunismus als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 61–76.

8214:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 200, 203.

7053:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 100-101.

1748:

not obey a logical coherence: guilt, hopelessness and destruction are combined with the promise of healing. As the economist and Catholic theologian

1137:(fragmentation, dismemberment, or transformation into ruins, ruins) clearly anticipates the IXth thesis of On the Concept of History, where the word 480: 8481:

Capitalismo come religione // W. Benjamin. Scritti politici / M.Palma (cur., trad.). — Roma: Editori internazionali riuniti, 2011. — pp. 83–89.

8262:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 201—203.

8250:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 200—202.

8226:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 200—201.

7811:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 204-205.

7775:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 203-204.

7584:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 203-207.

7417:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 187—188.

7065:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 99—100.

6092:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 94, 96.

6029:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 92, 96.

5916:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 91, 96.

5731:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 92, 94.

4476:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 82, 90.

4030:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 196—197.

3883:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 195—196.

3211:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 194-195.

1495:. At the same time, according to González Faus, Benjamin's critique of Marx is the weakest of the three, since Marx himself compared capital to the 8496:

Il Capitalismo come religione // Elettra Stimilli. Il debito del vivente. Ascesi e capitalismo. — Macerata: Quodlibet, 2011. — pp. 177–180. —

7041:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 98-99.

5259:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 97-98.

5179:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 96-97.

5091:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 83—84.

4179:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 86—87.

3922:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — pp. 88-89.

5056:

Working with Walter Benjamin. Recovering a Political Philosophy. — Edinburgh.: Edinburgh University Press, 2013. — pp. 2—4, 18—19, 44, 145—147. —

8534:

O capitalismo como religião // Walter Benjamin. O capitalismo como religião / M.Löwy (ed.). N. Schneider (trad.). — São Paulo: Boitempo, 2013. —

7005:

Der Topos der Utopie. Kommunismus als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 62—64.

2129:

publications on social, political and economic issues. In particular, columnists analyze the causes and possible consequences of the election of

2096:

Stefano Micali (2010) links the involvement of God in human experience and the overall increase in guilt to the approaches of French sociologist

1454:

distances himself from Nietzsche, first, by means of a political-theological toolkit and, second, by projecting the capitalist model of infinite

971:

guilt is the fundamental principle of the capitalist economic system, the flip side of profit; through guilt, capitalism reproduces and expands,

749:. According to the German theologian Wolfgang Palaver, Benjamin's formulation ("without dogma") is close to the approach of the German economist 7077:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 101.

5044:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 104.

5012:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 102.

899:

The ascent of the Christian God as the maximum God who has reached the peak of gradation has also brought with it the maximum of guilt on earth.

586:

According to one view, Benjamin uses the concept of capitalism rather vaguely (reminiscent of the approach to defining the bourgeois subject in

8979: 8238:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 201.

7862:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 204.

7823:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 190.

7799:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 207.

6916:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 251.

6268:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 98.

6144:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 91.

5633:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 92.

5462:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 199.

5319:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 99.

5304:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 95.

5196:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 97.

5079:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 83.

4691:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 90.

4617:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 94.

3910:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 88.

3751:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 196.

3684:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 198.

3593:

Der Kapitalimus — eine Erfindung von Theologen? // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 195.

3360:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 86.

3068:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 89.

2977:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 85.

2769:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 87.

2704:

Guilt History. Benjamin`s sketch «Capitalism as Religion» // Diacritics. — The Johns Hopkins University Press, 2002. — Vol. 32, № 3—4. — P. 96.

1735:

Benjamin's research was modernity and its prehistory, and his critical thinking allowed him to deconstruct the myth of modernity: the idea of

6251:

Der Topos der Utopie. Kommunismus als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 63.

5406:

Der Topos der Utopie. Kommunismus als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 61.

8478:

Capitalismo como religião // Revista Garrafa / J. de Melo Marques Araújo (trad.). — UFRJ, 2011. — Vol. 23 (janeiro-abril). — ISSN 1809-2586.

8346: 5502: 3230: 1165:

The thesis of the natural state of ruin or decay in capitalism corresponds to the aesthetic concept of allegory deployed by Benjamin in "

2125:

As a non-trivial explanatory model, the concept of "capitalism as religion" is reflected in the current socio-political discourse, in

2089:

genre), literature, and film. The increase of debt, guilt and violence follows from the extra-historical and transcendental nature of

1169:" and is closely related to a negative philosophy of history in which ruin or decay becomes the natural state. However, in Benjamin's 493:

attitude toward work was a condition for the possibility of the emergence and development of Western capitalism. Weber noted that the

2398:

In Weidner's assessment, religion almost disappeared from the academic agenda in the 1980s, in part due to theoretical shifts toward

8475:

Kapitalismen som religion // Ord&Bild / Ch. Nilsson (översättning). — Göteborg, 2006. — № 5. — pp. 15–18. — ISSN 0030-4492.

2001:(1971). Money, which became credit, was emancipated from any basis (gold) and sovereign (the United States) and became absolute and 1827:

from the gods is possible only in the space before the gods, and the new epoch comes only on the condition of absolute destruction.

1442:

in Benjamin's fragment becomes the most radical and grandiose embodiment of the religious essence of capitalism. In proclaiming the

721:

characteristics present capitalism as radical, even exceptional. The capitalist cult is an extremely specific and unusual religion.

8365:

Trump, el pagano del libre mercado y la condena al olvido (Spanish). El Economista (26 January 2017). Дата обращения: 2 July 2022.

1545:

it is used by Nietzsche in a passage from "On the Genealogy of Morals" in reference to the "turning of the evaluating gaze" in the

38: 8831:

Kapitalismus als Religion und seine Folgen. Benjamins Deutung der kapitalistischen Moderne zwischen Weber, Nietzsche und Blanqui

616:

The critic of capitalism is also seen as a specific method developed by Benjamin on the basis of a revision of the ideas of the

8974: 7842:

Geld ohne wert. Grundrisse zu einer Transformation der Kritik der politischen Ökonomie. — Berlin: Horlemann, 2012. — P. 398. —

7752:

Geld ohne wert. Grundrisse zu einer Transformation der Kritik der politischen Ökonomie. — Berlin: Horlemann, 2012. — P. 400. —

1924:, touching on the "metaphysical construction of capital" — its quasi-religious postulation as an analog of the transcendental 624:). Religion and capitalism are therefore considered in terms of their impact on social forms of experience, in the context of 466:: the text does not reveal the meaning of the title, but begins with the instruction: "Capitalism can be seen as a religion". 8984: 8953: 8911: 8894: 8849: 8816: 8779: 8748: 8733: 8693: 8678: 8664: 8650: 8624: 8598: 8550: 8539: 8528: 8513: 8501: 8490: 8458: 8299: 8175: 8131: 8071: 8028: 7989: 7972: 7955: 7911: 7882: 7847: 7757: 7737: 7707: 7687: 7667: 7647: 7554: 7524: 7503: 7482: 7458: 7435: 7286: 7238: 7167: 7150: 7115: 7095: 6977: 6865: 6847: 6827: 6809: 6791: 6732: 6714: 6696: 6668: 6638: 6579: 6543: 6504: 6480: 6456: 6431: 6408: 6379: 6353: 6327: 6304: 6286: 6203: 6180: 6162: 6117: 6077: 6054: 6014: 5986: 5958: 5934: 5901: 5855: 5832: 5661: 5563: 5540: 5482: 5444: 5388: 5244: 5221: 5164: 5061: 5029: 4997: 4944: 4912: 4886: 4863: 4802: 4775: 4757: 4739: 4716: 4676: 4635: 4577: 4461: 4433: 4415: 4384: 4361: 4338: 4315: 4297: 4279: 4249: 4161: 4140: 4120: 4070: 4015: 3989: 3830: 3812: 3766: 3718: 3662: 3623: 3578: 3518: 3495: 3310: 3277: 3238: 3184: 3163: 3116: 3086: 3038: 3001: 2942: 2922: 2904: 2861: 2806: 2734: 2667: 2625: 2602: 2574: 2551: 2530: 2021:

dimension virtually merges with the divine. Capitalism generalizes this religious form of non-division. According to Agamben:

1707: 5024:

Working with Walter Benjamin. Recovering a Political Philosophy. — Edinburgh.: Edinburgh University Press, 2013. — P. 44. —

895:, creating a sense of indebtedness to the Creator, which directly links Nietzsche to the divine nature and greatness of God: 2264:

Giorgio Agamben drew attention to this concept. In a series of works, he developed the concept of the naked life (Italian:

1980:

In analyzing the relationship between Christian dogmatics and modern economics, Agamben derives the Christian dogma of the

8936:

Politics, Economics, and Religion in the Global Age: Walter Benjamin’s «Critique of Violence» and «Capitalism as Religion»

5503:

Politics, Economics, and Religion in the Global Age: Walter Benjamin’s «Critique of Violence» and «Capitalism as Religion»

709: 645:

establishes a fundamental anti-critical asymmetry between the subject of experience and the object of production (Marx's

8935: 7539:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 263—264.

7029:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 262—263.

4927:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 257—258.

4829:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 261—262.

4817:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 259—261.

4215:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 255—256.

4088:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 256—257.

3548:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 258—259.

3199:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 249—250.

8794:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — S. 249—264.

2030:

The process of isolation leads to "absolute profanation": capitalist religion turns every object —commodity, language,

1024:

covers all times, it cannot be repaid (debt repayment), paid for (purchase) or prepaid (exchange, credit, investment).

854:, and others. These authors believed that the concept of cultural values would form a new field of research beyond the 246:. In a polemic with Weber, Benjamin characterizes the relationship between capitalism and Christianity as "parasitic". 1900:

As Bolz suggests, Marx's conception of capitalism was already implicitly dependent on the process of differentiation (

1514:

According to popular belief, Benjamin followed the libertarian and religious socialism of the German-Jewish anarchist

1347: 8969: 8673:

Geld ohne wert. Grundrisse zu einer Transformation der Kritik der politischen Ökonomie. — Berlin: Horlemann, 2012. —

8584: 8469: 8437: 8425: 7363: 7328: 2886: 1335: 1255:" in a brief phrase about the ancient Greek god of wealth, Pluto. In the masquerade scene, Faust puts on the mask of 1166: 956:

Christianity), which condemns guilt and punishment in order to profit from the debt and at the same time increase it.

814: 797:"). The phrase thus reads "without respite or indulgence". С. Weber suggested that Benjamin used the expression from 121: 52: 8579:

Einleitung // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — pp. 7–13. —

282:

age. The fragment's ideas about capitalism as a religious formation are developed by the famous Italian philosopher

8593:

Working with Walter Benjamin. Recovering a Political Philosophy. — Edinburgh.: Edinburgh University Press, 2013. —

7193: 4100:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 255.

3871:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 257.

2824:

Schuld als Religion // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 256.

2429: 1680:"Capitalism as Religion" was published in 1985 in volume VI of Benjamin's collected works, labeled "fragment 74" ( 9004: 8989: 1770:

If capitalism is a religion, it turns difficult for society to maintain the distinction between money and spirit.

1158: 439:

book "Thomas Münzer: Theologian of the Revolution" (1921). In this case, according to the German philosopher and

8400: 1479:

capitalism. By centralizing production and finance, socialism receives "interest" on the "debt" of capitalism. "

1458:

into the metaphysical dimension. According to Ponzi, Benjamin thus anticipates the approaches of Heidegger and

4988:

The Philosophy and Politics of Aesthetic Experience. German Romanticism and Critical Theory. — pp. 159-160. —

8994: 8381: 2005:

The belief in credit and the deification of global capital pervert and parody Christianity: according to the

8903: 7323:

Einleitung // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 13. —

6535: 6423: 6371: 6345: 6319: 5847: 5555: 5532: 5474: 5380: 5236: 5213: 5156: 4904: 4878: 4731: 4708: 4376: 4353: 4330: 4271: 4112: 3981: 3977: 3510: 2798: 2617: 2594: 1462:(the superhuman is undoubtedly linked to the doctrine of eternal return). The superman, Boltz notes, is the 7358:

Einleitung // Kapitalismus als Religion / D. Baecker (Hg.). — Berlin: Kulturverlag Kadmos, 2003. — P. 7. —

1269: 1150: 876: 458:

Others consider it quite likely that Bloch borrowed the phrase from Benjamin and then used it in his book.

1398: 1209:

to the "concealments and pretenses" of daily life. Both Heidegger and Benjamin, Soosten suggests, follow

96: 44: 1506: 1397:

The structural proximity of Freud's theory to capitalism is captured by Benjamin through the concept of

806: 8294:

The Emotional Logic of Capitalism: What Progressives Have Missed. — Stansord University Press, 2015. —

1841: 1837: 1574: 1248: 830:

rationality, which precedes the characteristic modernist identification of religion and irrationality.

595: 558: 313: 959: 2255:

The pair of concepts corresponds to the political strike and the general proletarian strike in Sorel.

1926: 1558:

Benjamin, the author sought to overcome capitalism through an exodus or migration of peoples (German

1546: 1322: 1275: 1186:

The thesis of "indications" as concerns, Soosten notes, is strikingly reminiscent of the analysis in

609:

writes, the connection is based on the premise that theology is the main science of the structure of

499: 8999: 8126:

Gewinn in alle Ewigkeit. Kapitalismus als Religion. — Zürich: Rotpunktverlag, 2010. — pp. 15-17. —

1710:

in Moscow hosted a conference entitled "Capitalism as a Religion?" organized by a group of Russian

1696: 1613:

commentators interpret Umkehr as repentance, metanoia, redemption. Hamacher proposes to understand

1052:

The all-encompassing and ever-increasing guilt subordinates even God. The "monstrous" (in German:

1586:

to criticize Nietzsche, Freud, and Marx, arguing that their philosophies remain in opposition to

1480: 1368: 1113: 1033: 734: 88: 8920:

Thinking beyond Secularization: Walter Benjamin, the “Religious Turn,” and the Poetics of Theory

454:

Recently gave me, during his first visit here, a proof copy of Müntzer, and I began to read it.

8929:

Kapitalismus als Religion (Rezension) // Weimarer Beiträge. — 2005. — № 51. — pp. 306–309.

8807:

The Philosophy and Politics of Aesthetic Experience. German Romanticism and Critical Theory. —

8760:// Quart (Zeitschrift des Forums Kunst-Wissenschaft-Medien). — 2001. — № 3+4. — pp. 18–25. 8170:

Gewinn in alle Ewigkeit. Kapitalismus als Religion. — Zürich: Rotpunktverlag, 2010. — P. 17. —

7145:

Gewinn in alle Ewigkeit. Kapitalismus als Religion. — Zürich: Rotpunktverlag, 2010. — P. 15. —

6968:

The Philosophy and Politics of Aesthetic Experience. German Romanticism and Critical Theory. —

3709:

The Philosophy and Politics of Aesthetic Experience. German Romanticism and Critical Theory. —

2082: 1496: 1439: 463: 404:

fantasy novel Lesabindio (1913), which Benjamin had written about during the last years of the

249:

The author uses allegories and metaphors; central to the fragment is the figurative concept of

76: 2149: 1849: 1538: 1008:

Guilt is the highest category of world history; it guarantees the unidirectionality of events.

8708:

Review-Articles // Historical Materialism. — Brill, 2011. — Vol. 19, № 2. — pp. 129–136.

238: 185: 1947: 1938: 1865: 1853: 1292: 888: 827: 193: 8146:

Kapitalismus als Religion (Rezension) // Weimarer Beiträge. — 2005. — № 51. — pp. 308—309.

8004:

Un commento, oggi (Benjamin e il capitalismo) // Lo straniero. — 2013. — № 155. — pp. 8—9.

7787:

Kapitalismus als Religion (Rezension) // Weimarer Beiträge. — 2005. — № 51. — pp. 307—308.

7390:

Kapitalismus als Religion (Rezension) // Weimarer Beiträge. — 2005. — № 51. — pp. 307—309.

4050:// Quart (Zeitschrift des Forums Kunst-Wissenschaft-Medien). — 2001. — № 3+4. — pp. 18—25. 1520: 1117: 8: 1934: 1749: 1284: 972: 869: 865: 745:

The absence of dogma in the capitalist cult can be understood as paganism or theological

646: 258: 84: 2569:

Benjamin’s -abilities. — Cambridge, Ma; L.: Harvard University Press, 2008. — P. 252. —

1954:

terms). In this sense, Deutschman concludes that the capitalist cult remains permanent.

1371:", in which biblical exaggerations and unexpected digressions played an important role. 750: 636:

or Adorno, is not too interested in the social and economic consequences of capitalism (

8771: 8757: 7629:

Un commento, oggi (Benjamin e il capitalismo) // Lo straniero. — 2013. — № 155. — P. 8.

6688: 6109: 6046: 6006: 5978: 5893: 4668: 4453: 4047: 2407: 2368: 1974: 1942: 1905: 1845: 1210: 1037: 913: 798: 633: 549: 440: 92: 8619:

Gewinn in alle Ewigkeit. Kapitalismus als Religion. — Zürich: Rotpunktverlag, 2010. —

7192:Капитализм как религия. Радио Свобода (23 августа 2008). Дата обращения: 2 July 2022. 2108:. Ehrenberg argued that the "cult of efficiency" is the condition and precondition of 1885: 1374: 8949: 8907: 8890: 8855: 8845: 8812: 8775: 8744: 8729: 8689: 8674: 8660: 8646: 8620: 8594: 8580: 8546: 8535: 8524: 8509: 8497: 8486: 8465: 8454: 8433: 8421: 8295: 8190:

Kapitalismus als Religion (Rezension) // Weimarer Beiträge. — 2005. — № 51. — P. 309.

8171: 8127: 8067: 8024: 7985: 7968: 7951: 7907: 7878: 7843: 7753: 7733: 7703: 7683: 7663: 7643: 7550: 7520: 7499: 7478: 7454: 7431: 7359: 7324: 7282: 7234: 7163: 7146: 7111: 7091: 6973: 6861: 6843: 6823: 6805: 6787: 6728: 6710: 6692: 6664: 6634: 6575: 6539: 6500: 6476: 6452: 6427: 6404: 6375: 6349: 6323: 6300: 6282: 6199: 6176: 6158: 6113: 6073: 6050: 6010: 5982: 5954: 5930: 5897: 5851: 5828: 5657: 5559: 5536: 5478: 5440: 5384: 5240: 5217: 5160: 5057: 5025: 4993: 4940: 4908: 4882: 4859: 4798: 4771: 4753: 4735: 4712: 4672: 4631: 4573: 4457: 4429: 4411: 4380: 4357: 4334: 4311: 4293: 4275: 4245: 4157: 4136: 4116: 4066: 4011: 3985: 3826: 3808: 3762: 3714: 3658: 3619: 3574: 3514: 3491: 3408:

Kapitalismus als Religion (Rezension) // Weimarer Beiträge. — 2005. — № 51. — P. 308.

3306: 3273: 3234: 3180: 3159: 3112: 3082: 3034: 2997: 2938: 2918: 2900: 2882: 2857: 2802: 2730: 2663: 2621: 2598: 2570: 2547: 2526: 2157: 2109: 1951: 1778:

by a number of researchers. From this perspective, the fragment describes a world of

1659: 1567: 1256: 802: 739: 637: 625: 587: 273:"Capitalism as Religion" provides the first theological interpretation of capitalist 1647: 693: 8938:// Symposium. — Routledge, 2011. — Vol. 65, № 1. — pp. 5–15. — ISSN 1931-0676. 8715: 8331: 8315: 8087: 8047: 7614: 6618:

Review-Articles // Historical Materialism. — Brill, 2011. — Vol. 19, № 2. — P. 134.

6236: 2287: 2078: 2006: 1921: 1920:, the key question of the Fragment anticipated one of the central questions of the 1187: 843: 835: 617: 532: 8724:

We Cannot Draw Closed the Net in Which We Are Caught — Walter Benjamin`s Fragment

3486:

We Cannot Draw Closed the Net in Which We Are Caught — Walter Benjamin`s Fragment

1343:

between original sin and the burden of "eating bread in the sweat of one's brow" (

531:

At the same time, it is noted that criticizing Weber is standard procedure in the

372:

The fragment could be dated by the presence of a bibliographic list that included

8570: 2403: 2097: 2017: 1913: 1881: 1784: 1681: 1639: 1515: 1468: 1455: 1406: 1344: 1312: 1283:

The idolization of money is considered in the context of the views of Simmel and

1240: 1000: 944: 892: 855: 809:. The sixth commandment prescribed fighting unbelievers "without rest or mercy". 790: 753:, who, in considering the pantheistic features of liberal capitalism, identified 621: 447: 443: 415: 401: 385: 377: 283: 223: 175: 155: 1811:

Benjamin's unexplained views on secularization are also reconstructed for being

963: 780: 653:

knowledge and produces uncritical and unreflective forms of thought and action.

393: 2399: 2304: 2105: 2101: 2012:

One interpretation of the process of universalizing guilt is to treat it as a "

2002: 1989: 1901: 1816: 1775: 1731: 1435:

applicable to the analysis of capitalism, which Benjamin does in the Fragment.

1410: 1381: 1199: 1191: 1179: 1145: 1074:

One form of natural guilt is sexuality as pleasure and the production of life.

758: 754: 662: 610: 591: 580: 536: 507: 498:

Gradually, the ethic of earned material well-being becomes a worldly goal, and

365: 300: 279: 1488: 1459: 1259:

and becomes the creator of paper money, which creates debt instead of wealth.

875:

The main source of guilt's "demonic ambiguity" for Benjamin is Nietzsche. In "

389: 8963: 8839: 8838:

Witte, Bernd; Ponzi, Mauro; Morgenroth, Claas; Solibakke, Karl, eds. (2005).

1998: 1994: 1832: 1779: 1643: 1423: 1391: 1339: 1316: 1231: 1091: 910: 766: 692:

Benjamin's formulation is related to the thesis of Bloch, who in his book on

673:

behavior. From this perspective, Benjamin (probably influenced by Kogen) saw

666: 641: 603: 554: 528:

Weber's "axiologically neutral" thesis with an "anti-capitalist indictment".

487: 381: 266: 8859: 1871: 326: 8403:(German). Süddeutsche Zeitung (15 June 2015). Дата обращения: 2 July 2022. 5535:— Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 252—253, 258. — 5505:// Symposium. — Routledge, 2011. — Vol. 65, № 1. — P. 14. — ISSN 1931-0676. 2153: 2130: 2086: 2081:

and economic oppression of contemporary capitalism through the material of

1824: 1722: 1550: 1296: 1244: 937: 847: 606: 599: 1071:

Life is always guilty in one way or another, and its punishment is death.

6426:. — Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 263, 265. — 2801:. — Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 258, 267. — 2113: 2039: 1969: 1917: 1689: 1443: 1385:

who in "The Sociology of Religion" (1920) emphasized the key role of the

1331: 1227: 1170: 1154: 1041: 985: 705: 697: 629: 524: 436: 405: 373: 342: 338: 325:

unconscious". Nietzsche's philosophy perfectly expresses capitalism: the

5239:. — Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 261-262. — 5159:. — Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 257-258. — 4881:. — Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 259-260. — 4379:. — Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 271-273. — 3984:. — Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 252-254. — 3513:. — Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 250-251. — 1933:

Benjamin's critique of capitalism is sometimes linked to the concept of

411: 2126: 2013: 1984:, which distinguishes Christianity from Judaism, from the principle of 1740: 1711: 1500: 1463: 1386: 1095: 859: 730: 696:

also saw capitalism as a religion. In the conclusion of the chapter on

674: 658: 490: 230: 6348:— Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 262-263. — 5558:— Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 266-267. — 4907:— Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 260-261. — 4333:— Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 267-268. — 4115:— Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 254-255. — 2620:— Cambridge, Ma; L.: Harvard University Press, 2008. — pp. 255-256. — 2136: 1302: 396:

and Joachim von Soosten considered the end of 1921 to be more likely.

257:, and ultimately to the destruction of the world. Benjamin criticizes 8718:. — DePaul University, 2010. — Vol. 54, № Winter. — pp. 379–391. 2832: 2830: 2300: 2031: 1803:

Once the metaphorical charm is gone, so is the force of the argument.

1685: 1492: 1125: 989: 851: 746: 686: 682: 572: 540: 503: 330: 274: 262: 243: 234: 189: 8841:

Theologie und Politik: Walter Benjamin und ein Paradigma der Moderne

2009:, "faith is the holding together of things to come" (Hebrews 11:1). 1726:

Cover of the 2000 French edition, in which the excerpt was included.

1106: 975:

captures not only the means of production, but also labor, thought,

813:

the Passages, based in part on the theory of allegory developed in "

6538:. — Cambridge, Ma; L.: Harvard University Press, 2008. — P. 265. — 6374:. — Cambridge, Ma; L.: Harvard University Press, 2008. — P. 263. — 5383:. — Cambridge, Ma; L.: Harvard University Press, 2008. — P. 224. — 4734:. — Cambridge, Ma; L.: Harvard University Press, 2008. — P. 260. — 4274:. — Cambridge, Ma; L.: Harvard University Press, 2008. — P. 255. — 2232: 2143: 1889: 1736: 1472: 1431: 1235: 1195: 976: 943:

Fate and guilt are closely related to the concept of "naked life" (

494: 347: 8347:

Wenn infantile Herrenmoral zum Kult wird. deutschlandfunkkultur.de

2827: 2175:

The publishers categorized this text as "mixed content fragments".

1068:

As with most heathen faiths, so with most ideas of natural guilt.

474: 8385: 8384:(Spanish). El País (28 April 2016). Дата обращения: 2 July 2022. 6322:— Cambridge, Ma; L.: Harvard University Press, 2008. — P. 262. — 5850:— Cambridge, Ma; L.: Harvard University Press, 2008. — P. 266. — 5477:— Cambridge, Ma; L.: Harvard University Press, 2008. — P. 258. — 5216:— Cambridge, Ma; L.: Harvard University Press, 2008. — P. 261. — 4711:— Cambridge, Ma; L.: Harvard University Press, 2008. — P. 259. — 4356:— Cambridge, Ma; L.: Harvard University Press, 2008. — P. 269. — 1981: 677: 650: 568: 8318:. — DePaul University, 2010. — Vol. 54, № Winter. — pp. 385—388. 8090:. — DePaul University, 2010. — Vol. 54, № Winter. — pp. 381—383. 8050:. — DePaul University, 2010. — Vol. 54, № Winter. — pp. 380—381. 5072: 5070: 1527: 879:", Nietzsche observed that "the basic moral concept of 'guilt' ( 2035: 1962: 1812: 1549:, their necessary turning to the outside world (the epitome of 1484: 1205: 1029: 562: 146:

Cover of the first edition, Volume VI of Collected Works (1985)

2329:

Marx is known to have made frequent use of biblical metaphors.

842:

is the flip side of value, a key concept for thinkers such as

8837: 5067: 2052: 1820: 1264: 1252: 757:

unity of God and nature (Deus sive natura) with Adam Smith's

317: 254: 141: 8844:. Philologische Studien und Quellen. Berlin: Erich Schmidt. 8334:. — DePaul University, 2010. — Vol. 54, № Winter. — P. 388. 7662:

La agonía del Eros. — Barcelona.: Herder, 2014. — P. 12. —

7617:. — DePaul University, 2010. — Vol. 54, № Winter. — P. 379. 6239:. — DePaul University, 2010. — Vol. 54, № Winter. — P. 380. 1061: 2042:, are already captured by the dispositive of capitalism). 8906:. — Cambridge, Ma; L.: Harvard University Press, 2008. — 2597:. — Cambridge, Ma; L.: Harvard University Press, 2008. — 1375:"The three priests of capitalism": Freud, Nietzsche, Marx 2277:

In astrology, houses denote the position of the planets.

1234:, with the opposition of the cult of the golden calf as 6152: 6150: 1766:

points out, the title exposes a main cultural division:

1220: 1617:

as a radical change, a break with the logic of guilt (

715: 1077:

Another is money as a mere possibility of existence.

233:

should be considered a religion. This thesis refutes

6147: 1594:. According to one interpretation (Steiner et al.), 1405:), the murder of the father, which is described in " 1289:

The General Theory of Employment, Interest and Money

820: 2204:

Benjamin's first dissertation was on the Romantics.

8645:La agonía del Eros. — Barcelona.: Herder, 2014. — 8573:// Lo straniero. — 2013. — № 155. — pp. 7–10. 883:) is derived from the material concept of 'debt' ( 376:book (published in January 1921), works by Weber, 8349:(19 February 2017). Дата обращения: 2 July 2022. 2061:of illusions: the break with capitalist religion. 1107:Despair, worries. Capitalism as the ruin of being 481:The Protestant Ethic and the Spirit of Capitalism 8961: 1194:", in which guilt is not a moral concept but an 632:), but the author of the fragment, unlike Marx, 2307:formula "money does not give birth to money" (" 1203:opposition of "care" as the key existential of 602:of Christianity. As the German philosopher and 475:Christianity and Capitalism: Benjamin and Weber 784:Princes' Passage (1860), modern reconstruction 8571:Un commento, oggi (Benjamin e il capitalismo) 6972:: Palgrave Macmillan, 2017. — pp. 158-159. — 3713:: Palgrave Macmillan, 2017. — pp. 154-155. — 1528:Umkehr, salvation and the limit of capitalism 1226:goes back to the story of the worship of the 789:text and that Benjamin meant the word trêve ( 523:although Weber does not say so, the logic of 479:The text is clearly inspired by Max Weber's " 358: 341:. Benjamin outlines a comparison between the 95:. Please discuss this issue on the article's 1963:Theological economy and profanation: Agamben 1028:the "intensification of man" that expresses 801:poem "Evening Twilight" from the collection 8766:Nietzsche`s Nihilism in Walter Benjamin. — 7229:Nietzsche`s Nihilism in Walter Benjamin. — 6683:Nietzsche`s Nihilism in Walter Benjamin. — 6495:Nietzsche`s Nihilism in Walter Benjamin. — 6471:Nietzsche`s Nihilism in Walter Benjamin. — 6399:Nietzsche`s Nihilism in Walter Benjamin. — 6104:Nietzsche`s Nihilism in Walter Benjamin. — 6041:Nietzsche`s Nihilism in Walter Benjamin. — 6001:Nietzsche`s Nihilism in Walter Benjamin. — 5973:Nietzsche`s Nihilism in Walter Benjamin. — 5949:Nietzsche`s Nihilism in Walter Benjamin. — 5888:Nietzsche`s Nihilism in Walter Benjamin. — 4663:Nietzsche`s Nihilism in Walter Benjamin. — 4448:Nietzsche`s Nihilism in Walter Benjamin. — 2992:Nietzsche`s Nihilism in Walter Benjamin. — 53:Learn how and when to remove these messages 1717: 838:in the early 20th century. In this sense, 140: 6499:: Palgrave Macmillan, 2017. — pp. 7-8. — 5953:: Palgrave Macmillan, 2017. — pp. 5-7. — 1714:, philosophers, and political activists. 1578:“Reflections on Violence,” J. Sorel, 1910 122:Learn how and when to remove this message 8714:The Capitalistic Cult of Performance // 8330:The Capitalistic Cult of Performance // 8314:The Capitalistic Cult of Performance // 8086:The Capitalistic Cult of Performance // 8046:The Capitalistic Cult of Performance // 8039: 8037: 8012: 8010: 7934: 7932: 7872: 7870: 7868: 7835: 7833: 7831: 7829: 7768: 7766: 7637: 7635: 7613:The Capitalistic Cult of Performance // 7606: 7604: 7602: 7565: 7563: 7469: 7467: 7448: 7446: 7444: 7398: 7396: 7351: 7349: 7261: 7259: 7222: 7220: 7218: 7216: 7214: 7138: 7136: 7134: 6235:The Capitalistic Cult of Performance // 5495: 5493: 5491: 1870: 1721: 1675: 1573: 1510:“A Call to Socialism,” G. Landauer, 1919 1505: 1321: 1301: 1274: 1144: 1044:in which total guilt destroys creation. 958: 864: 779: 567: 410: 7233:: Palgrave Macmillan, 2017. — p. ix. — 7106: 7104: 6924: 6922: 6745: 6743: 6741: 6626: 6624: 6566: 6564: 6528: 6526: 6515: 6513: 6446: 6444: 6442: 6440: 6392: 6390: 6388: 6364: 6362: 6338: 6336: 6276: 6274: 6261: 6259: 6257: 6228: 6226: 6224: 6222: 6220: 6218: 6216: 6214: 6212: 6193: 6191: 6189: 6067: 6065: 6063: 5924: 5922: 5881: 5879: 5866: 5864: 5763: 5761: 5687: 5685: 5683: 5626: 5624: 5622: 5620: 5513: 5511: 5455: 5453: 5431: 5429: 5416: 5414: 5412: 5399: 5397: 5312: 5310: 5297: 5295: 5293: 5291: 5289: 5206: 5204: 5202: 5189: 5187: 5185: 5101: 5099: 5097: 4955: 4953: 4897: 4895: 4841: 4839: 4837: 4835: 4790: 4788: 4786: 4784: 4701: 4699: 4697: 4656: 4654: 4652: 4650: 4648: 4646: 4644: 4625: 4623: 4610: 4608: 4594: 4592: 4590: 4588: 4586: 4567: 4565: 4552: 4550: 4525: 4523: 4484: 4482: 4264: 4262: 4260: 4258: 4240: 4238: 4225: 4223: 4221: 3479: 3477: 3475: 3473: 3471: 3469: 3467: 2996:: Palgrave Macmillan, 2017. — P. 1. — 2389:Heidegger's word from "Being and Time". 229:In this fragment, Benjamin argues that 8962: 6475:: Palgrave Macmillan, 2017. — P. 7. — 6403:: Palgrave Macmillan, 2017. — P. 3. — 4172: 4170: 4151: 4149: 4081: 4079: 4060: 4058: 4056: 4040: 4038: 4036: 4002: 4000: 3998: 3959: 3957: 3946: 3944: 3942: 3940: 3903: 3901: 3790: 3788: 3744: 3742: 3729: 3727: 3677: 3675: 3673: 3671: 3649: 3647: 3645: 3611: 3609: 3607: 3605: 3603: 3601: 3599: 3541: 3539: 3465: 3463: 3461: 3459: 3457: 3455: 3453: 3451: 3449: 3447: 3434: 3432: 3430: 3428: 3426: 3401: 3399: 3397: 3395: 3393: 3380: 3378: 3353: 3351: 3349: 3347: 3334: 3332: 3264: 3262: 3249: 3247: 3221: 3219: 3217: 3153: 3151: 3149: 3103: 3101: 3099: 3097: 3095: 3026: 3024: 3022: 3020: 3018: 3016: 3014: 3012: 3010: 2985: 2983: 2970: 2968: 2966: 2953: 2951: 2817: 2815: 2779: 2777: 2775: 2762: 2760: 2758: 2745: 2743: 2722: 2720: 2718: 2716: 2714: 2712: 2710: 2697: 2695: 2693: 2680: 2678: 2676: 8980:Books about the philosophy of history 8356: 8034: 8007: 7929: 7865: 7826: 7763: 7632: 7599: 7560: 7464: 7441: 7393: 7346: 7256: 7211: 7131: 5488: 3076: 3074: 3061: 3059: 2876: 2874: 2872: 2870: 2849: 2847: 2845: 2655: 2653: 2651: 2638: 2636: 2634: 2562: 2560: 2541: 2539: 2474: 2472: 1957: 1708:National Centre for Contemporary Arts 8523:: РГГУ, 2012. — pp. 100–108. — 7101: 6919: 6738: 6621: 6561: 6523: 6510: 6437: 6385: 6359: 6333: 6271: 6254: 6209: 6186: 6060: 5919: 5876: 5861: 5758: 5680: 5617: 5508: 5450: 5426: 5409: 5394: 5307: 5286: 5199: 5182: 5094: 4950: 4892: 4832: 4781: 4694: 4641: 4620: 4605: 4583: 4562: 4547: 4520: 4479: 4255: 4235: 4218: 2587: 2585: 2583: 2518: 2516: 2514: 2512: 2499: 2497: 2495: 2493: 2491: 2489: 2487: 2459: 2457: 2455: 2453: 2451: 2449: 2447: 1667:Hamacher describes the logic of the 1221:The god of money, the god of capital 1153:". Famous cartoon from the American 59: 18: 4167: 4146: 4076: 4053: 4033: 3995: 3954: 3937: 3898: 3785: 3739: 3724: 3668: 3642: 3596: 3536: 3444: 3423: 3390: 3375: 3344: 3329: 3259: 3244: 3214: 3146: 3092: 3007: 2980: 2963: 2948: 2812: 2772: 2755: 2740: 2707: 2690: 2673: 2045: 1326:Early 20th century German banknotes 1306:Early 20th century German banknotes 1279:Early 20th century German banknotes 1088:deus abscondicus and deus relevatus 716:Absence of dogmatism and perpetuity 710:Theses on the Philosophy of History 13: 3071: 3056: 2867: 2842: 2648: 2631: 2557: 2536: 2469: 2369:revelation of the Evangelist John: 904:leaving ambivalence, not reducing 14: 9016: 8922:. Vol. 37. pp. 131–148. 2580: 2509: 2484: 2444: 1334:", Marx ironically described the 1247:. Steiner detects a reference to 1167:The Origin of German Tragic Drama 1047: 815:The Origin of German Tragic Drama 34:This article has multiple issues. 16:Walter Benjamin's unfinished work 8450:: PUF, 2000. — pp. 111–113. 8391: 8372: 8337: 8321: 8305: 8285: 8275: 8265: 8253: 8241: 8229: 8217: 8205: 8193: 8181: 8161: 8149: 8137: 8117: 8105: 8093: 8077: 8053: 7995: 7978: 7961: 7944: 7917: 7900: 7888: 7853: 7814: 7802: 7790: 7778: 7743: 7725: 7713: 7693: 7673: 7653: 7620: 7587: 7575: 7542: 7530: 7509: 7488: 7420: 7408: 7381: 7369: 7334: 7314: 7304: 7292: 7271: 7244: 7199: 7183: 7173: 7156: 7121: 7080: 7068: 7056: 7044: 7032: 7020: 7008: 6996: 6983: 6959: 6946: 6934: 6907: 6895: 6883: 6871: 6853: 6833: 6815: 6797: 6779: 6767: 6755: 6720: 6702: 6674: 6656: 6644: 6609: 6597: 6585: 6549: 6486: 6462: 6414: 6310: 6292: 6242: 6168: 6135: 6123: 6095: 6083: 6032: 6020: 5992: 5964: 5940: 5907: 5838: 5817: 5805: 5793: 5783: 5771: 5746: 5734: 5722: 5710: 5698: 5667: 5646: 5636: 5605: 5593: 5581: 5569: 5546: 5523: 5465: 5371: 5359: 5347: 5334: 5322: 5274: 5262: 5250: 5227: 5170: 5147: 5135: 5123: 5111: 5082: 5047: 5035: 5015: 5003: 4979: 4966: 4930: 4918: 4869: 4849: 4820: 4808: 4763: 4745: 4722: 4682: 4535: 4508: 4495: 4467: 4439: 4421: 4403: 4390: 4367: 4344: 4321: 4303: 4285: 2422: 2413: 2392: 2383: 2374: 2361: 2351: 2341: 2332: 2323: 2314: 2293: 2280: 2271: 2258: 2249: 2240: 2217: 2207: 2120: 1358:unproductive money into capital: 426: 79:to read and navigate comfortably 64: 23: 8561: 8023:: Гилея, 2014. — pp. 88-101. — 4206: 4194: 4182: 4126: 4103: 4091: 4021: 3969: 3925: 3913: 3886: 3874: 3862: 3849: 3836: 3818: 3800: 3772: 3754: 3700: 3687: 3629: 3584: 3563: 3551: 3524: 3501: 3411: 3363: 3316: 3296: 3283: 3202: 3190: 3179:: РГГУ, 2012. — pp. 106—107. — 3169: 3134: 3122: 3044: 2928: 2910: 2892: 2789: 2198: 2188: 2178: 2141:columnist Vicente Serrano sees 1336:initial accumulation of capital 42:or discuss these issues on the 8811:: Palgrave Macmillan, 2017. — 4992:: Palgrave Macmillan, 2017. — 2608: 2169: 1: 8975:German non-fiction literature 8917: 8382:Facebook, divinidad invisible 2463: 2438: 1394:directly affecting theology. 640:and objectification) for the 8985:Books published posthumously 8631:González Faus, José Ignacio. 7924:González Faus, José Ignacio. 6604:González Faus, José Ignacio. 5812:González Faus, José Ignacio. 5800:González Faus, José Ignacio. 1151:Pyramid of Capitalist System 877:On the Genealogy of Morality 7: 8413: 1568:classical political economy 469: 353: 87:content into sub-articles, 10: 9021: 8066:: Гилея, 2014. — P. 88. — 6574:: РГГУ, 2012. — P. 106. — 5439:: РГГУ, 2012. — P. 105. — 1270:On the Genealogy of Morals 1161:"Industrial Worker" (1911) 596:Dialectic of Enlightenment 450:, dated November 27, 1921: 359:Manuscript characteristics 305:"sans rêve et sans merci"; 289: 8828: 8758:Kapitalismus als Religion 4048:Kapitalismus als Religion 2478: 207: 199: 181: 171: 166:Kapitalismus als Religion 161: 151: 139: 8970:Works by Walter Benjamin 8918:Weidner, Daniel (2010). 2163: 1697:Harvard University Press 486:According to Weber, the 220:"Capitalism as Religion" 8617:Fleischmann, Christoph. 8611:Deutschmann, Christoph. 8200:Deutschmann, Christoph. 8168:Fleischmann, Christoph. 8156:Deutschmann, Christoph. 8124:Fleischmann, Christoph. 8112:Deutschmann, Christoph. 8100:Deutschmann, Christoph. 7939:Deutschmann, Christoph. 7143:Fleischmann, Christoph. 5778:Deutschmann, Christoph. 5717:Deutschmann, Christoph. 3531:Deutschmann, Christoph. 2309:Nummus non parit nummos 1875:Walter Benjamin in 1928 1718:Perceptions and critics 1599:From this perspective, 1481:The Communist Manifesto 1369:The Communist Manifesto 927:(the concept of fate). 836:German cultural studies 821:Schuld: "debt-as-guilt" 135:Capitalism as Religion 9005:1951 non-fiction books 8990:Books about capitalism 8726:Capitalism as Religion 6346:Benjamin’s -abilities. 6320:Benjamin’s -abilities. 5848:Benjamin’s -abilities. 5556:Benjamin’s -abilities. 5533:Benjamin’s -abilities. 5475:Benjamin’s -abilities. 5214:Benjamin’s -abilities. 4905:Benjamin’s -abilities. 4709:Benjamin’s -abilities. 4354:Benjamin’s -abilities. 4331:Benjamin’s -abilities. 4113:Benjamin’s -abilities. 3488:Capitalism as Religion 2618:Benjamin’s -abilities. 2227:(the earliest form is 2063: 2028: 1898: 1876: 1833:global economic system 1805: 1772: 1759: 1727: 1579: 1511: 1438:The tragic heroism of 1364: 1327: 1307: 1280: 1162: 1079: 1010: 967: 901: 872: 785: 575: 565:nature of capitalism. 559:War of all against all 520: 456: 419: 237:'s famous idea of the 8904:Benjamin’s -abilities 8867:Soosten, Joachim von. 8657:Hengsbach, Friedhelm. 8440:.; переиздание: 2004. 8428:.; переиздание: 1991. 7895:Soosten, Joachim von. 7516:Hengsbach, Friedhelm. 7495:Hengsbach, Friedhelm. 7474:Hengsbach, Friedhelm. 7341:Soosten, Joachim von. 7278:Hengsbach, Friedhelm. 6929:Soosten, Joachim von. 6902:Soosten, Joachim von. 6774:Soosten, Joachim von. 6691:, 2017. — pp. 8-9. — 6536:Benjamin’s -abilities 6424:Benjamin’s -abilities 6372:Benjamin’s -abilities 6112:, 2017. — pp. 5-6. — 5981:, 2017. — pp. 4-5. — 5741:Soosten, Joachim von. 5612:Soosten, Joachim von. 5588:Soosten, Joachim von. 5576:Soosten, Joachim von. 5381:Benjamin’s -abilities 5237:Benjamin’s -abilities 5157:Benjamin’s -abilities 5106:Soosten, Joachim von. 4879:Benjamin’s -abilities 4732:Benjamin’s -abilities 4671:, 2017. — pp. 2-3. — 4557:Soosten, Joachim von. 4377:Benjamin’s -abilities 4272:Benjamin’s -abilities 4230:Soosten, Joachim von. 4189:Soosten, Joachim von. 3982:Benjamin’s -abilities 3734:Soosten, Joachim von. 3570:Hengsbach, Friedhelm. 3558:Soosten, Joachim von. 3511:Benjamin’s -abilities 3418:Soosten, Joachim von. 2799:Benjamin’s -abilities 2595:Benjamin’s -abilities 2058: 2023: 1894: 1874: 1801: 1768: 1755: 1725: 1676:History of researches 1577: 1509: 1360: 1338:and the emergence of 1325: 1305: 1278: 1215:non posse non peccare 1148: 1066: 1006: 964:Berlin Stock Exchange 962: 897: 868: 783: 571: 516: 452: 414: 239:Protestant work ethic 186:Philosophy of history 8995:Books about religion 3233:, 2012. — P. 107. — 2083:Latin American music 1948:creative destruction 1943:economic sociologist 1939:regulatory economics 1838:Johannes Winckelmann 1590:capitalist logic of 1293:liquidity preference 1092:dialectical theology 988:work. In the novel " 889:Beyond Good and Evil 799:Charles Baudelaire's 366:germanist researcher 194:Political philosophy 8829:Schöttker, Detlev. 8685:Lindner, Burkhardt. 8401:Schuld und Schulden 7680:Lindner, Burkhardt. 4937:Lindner, Burkhardt. 4856:Lindner, Burkhardt. 4133:Lindner, Burkhardt. 3303:Lindner, Burkhardt. 2286:As Priddat writes, 2150:Süddeutsche Zeitung 1952:Joseph Schumpeter's 1750:Friedhelm Hengsbach 1539:Friedrich Hölderlin 1285:John Maynard Keynes 1243:), the sociologist 1114:sickness unto death 870:Friedrich Nietzsche 647:commodity fetishism 259:Friedrich Nietzsche 162:Original title 136: 8786:Priddat, Birger P. 8772:Palgrave Macmillan 8755:Palaver, Wolfgang. 7594:Priddat, Birger P. 7570:Priddat, Birger P. 7427:Schöttker, Detlev. 7087:Schöttker, Detlev. 7015:Priddat, Birger P. 6890:Priddat, Birger P. 6878:Priddat, Birger P. 6689:Palgrave Macmillan 6592:Priddat, Birger P. 6556:Priddat, Birger P. 6110:Palgrave Macmillan 6049:, 2017. — P. 6. — 6047:Palgrave Macmillan 6009:, 2017. — P. 4. — 6007:Palgrave Macmillan 5979:Palgrave Macmillan 5896:, 2017. — P. 5. — 5894:Palgrave Macmillan 5705:Priddat, Birger P. 5366:Priddat, Birger P. 5354:Priddat, Birger P. 5269:Priddat, Birger P. 5142:Priddat, Birger P. 5130:Priddat, Birger P. 5118:Priddat, Birger P. 4669:Palgrave Macmillan 4515:Priddat, Birger P. 4456:, 2017. — P. 2. — 4454:Palgrave Macmillan 4045:Palaver, Wolfgang. 3795:Priddat, Birger P. 3654:Schöttker, Detlev. 2408:discourse analysis 2320:Published in 1932. 2085:(particularly the 1958:Ideas' development 1906:selective affinity 1877: 1819:interpretation of 1728: 1580: 1547:morality of slaves 1512: 1328: 1308: 1281: 1188:Martin Heidegger's 1163: 1038:division of labour 968: 873: 786: 576: 420: 402:Paul Scheerbarth's 134: 8954:978-5-87987-088-6 8948:: Гилея, 2014. — 8942:Агамбен, Джорджо. 8912:978-0-674-02837-1 8895:978-3-476-02276-9 8851:978-3-503-07949-0 8817:978-3-319-52303-3 8780:978-3-319-39267-7 8749:978-1-4094-6551-5 8734:978-1-4128-6391-9 8722:Mohrmann, Judith. 8694:978-3-89942-169-9 8679:978-3-89502-343-9 8665:978-3-531-15315-5 8651:978-84-254-3255-2 8637:Hamacher, Werner. 8625:978-3-85869-416-4 8599:978-0-7486-3435-4 8591:Benjamin, Andrew. 8568:Agamben, Giorgio. 8551:978-87-998679-0-5 8540:978-85-7559-329-5 8529:978-5-7281-1276-1 8514:978-88-7018-873-8 8502:978-88-7462-387-7 8491:978-88-575-0642-5 8459:978-88-211-9438-2 8300:978-0-8047-9447-3 8292:Konings, Martijn. 8176:978-3-85869-416-4 8132:978-3-85869-416-4 8072:978-5-87987-088-6 8060:Агамбен, Джорджо. 8029:978-5-87987-088-6 8017:Агамбен, Джорджо. 8002:Agamben, Giorgio. 7990:978-87-998679-0-5 7973:978-87-998679-0-5 7956:978-87-998679-0-5 7912:978-87-998679-0-5 7883:978-88-7018-873-8 7848:978-3-89502-343-9 7758:978-3-89502-343-9 7738:978-88-7018-873-8 7708:978-3-476-02276-9 7688:978-3-89942-169-9 7668:978-84-254-3255-2 7648:978-88-7018-873-8 7627:Agamben, Giorgio. 7555:978-88-7018-873-8 7525:978-3-531-15315-5 7504:978-3-531-15315-5 7483:978-3-531-15315-5 7459:978-88-7018-873-8 7436:978-3-503-07949-0 7287:978-3-531-15315-5 7239:978-3-319-39267-7 7168:978-87-998679-0-5 7151:978-3-85869-416-4 7116:978-87-998679-0-5 7096:978-3-503-07949-0 7075:Hamacher, Werner. 7063:Hamacher, Werner. 7051:Hamacher, Werner. 7039:Hamacher, Werner. 6978:978-3-319-52303-3 6866:978-88-7018-873-8 6848:978-3-476-02276-9 6828:978-88-7018-873-8 6810:978-88-7018-873-8 6792:978-88-7018-873-8 6733:978-88-7018-873-8 6715:978-88-7018-873-8 6697:978-3-319-39267-7 6669:978-88-7018-873-8 6639:978-3-476-02276-9 6580:978-5-7281-1276-1 6544:978-0-674-02837-1 6505:978-3-319-39267-7 6481:978-3-319-39267-7 6457:978-88-7018-873-8 6432:978-0-674-02837-1 6409:978-3-319-39267-7 6380:978-0-674-02837-1 6354:978-0-674-02837-1 6328:978-0-674-02837-1 6305:978-88-7018-873-8 6287:978-88-7018-873-8 6266:Hamacher, Werner. 6204:978-88-7018-873-8 6181:978-88-7018-873-8 6163:978-88-7018-873-8 6142:Hamacher, Werner. 6118:978-3-319-39267-7 6090:Hamacher, Werner. 6078:978-88-7018-873-8 6055:978-3-319-39267-7 6027:Hamacher, Werner. 6015:978-3-319-39267-7 5987:978-3-319-39267-7 5959:978-3-319-39267-7 5935:978-88-7018-873-8 5914:Hamacher, Werner. 5902:978-3-319-39267-7 5856:978-0-674-02837-1 5833:978-1-4094-6551-5 5729:Hamacher, Werner. 5662:978-1-4094-6551-5 5631:Hamacher, Werner. 5564:978-0-674-02837-1 5541:978-0-674-02837-1 5483:978-0-674-02837-1 5445:978-5-7281-1276-1 5389:978-0-674-02837-1 5317:Hamacher, Werner. 5302:Hamacher, Werner. 5257:Hamacher, Werner. 5245:978-0-674-02837-1 5222:978-0-674-02837-1 5194:Hamacher, Werner. 5177:Hamacher, Werner. 5165:978-0-674-02837-1 5089:Hamacher, Werner. 5077:Hamacher, Werner. 5062:978-0-7486-3435-4 5054:Benjamin, Andrew. 5042:Hamacher, Werner. 5030:978-0-7486-3435-4 5022:Benjamin, Andrew. 5010:Hamacher, Werner. 4998:978-3-319-52303-3 4945:978-3-89942-169-9 4913:978-0-674-02837-1 4887:978-0-674-02837-1 4864:978-3-89942-169-9 4803:978-3-476-02276-9 4776:978-88-7018-873-8 4758:978-88-7018-873-8 4740:978-0-674-02837-1 4717:978-0-674-02837-1 4689:Hamacher, Werner. 4677:978-3-319-39267-7 4636:978-88-7018-873-8 4615:Hamacher, Werner. 4578:978-88-7018-873-8 4474:Hamacher, Werner. 4462:978-3-319-39267-7 4434:978-88-7018-873-8 4416:978-88-7018-873-8 4385:978-0-674-02837-1 4362:978-0-674-02837-1 4339:978-0-674-02837-1 4316:978-88-7018-873-8 4298:978-88-7018-873-8 4280:978-0-674-02837-1 4250:978-87-998679-0-5 4177:Hamacher, Werner. 4162:978-88-7018-873-8 4141:978-3-89942-169-9 4121:978-0-674-02837-1 4071:978-88-7018-873-8 4016:978-1-4094-6551-5 3990:978-0-674-02837-1 3920:Hamacher, Werner. 3908:Hamacher, Werner. 3831:978-88-7018-873-8 3813:978-88-7018-873-8 3767:978-88-7018-873-8 3719:978-3-319-52303-3 3663:978-3-503-07949-0 3624:978-3-476-02276-9 3579:978-3-531-15315-5 3519:978-0-674-02837-1 3496:978-1-4128-6391-9 3484:Mohrmann, Judith. 3358:Hamacher, Werner. 3311:978-3-89942-169-9 3278:978-1-4094-6551-5 3239:978-5-7281-1276-1 3185:978-5-7281-1276-1 3164:978-88-7018-873-8 3117:978-1-4094-6551-5 3087:978-88-7018-873-8 3066:Hamacher, Werner. 3039:978-3-476-02276-9 3002:978-3-319-39267-7 2975:Hamacher, Werner. 2943:978-3-476-02276-9 2923:978-88-7018-873-8 2905:978-88-7018-873-8 2862:978-3-476-02276-9 2807:978-0-674-02837-1 2767:Hamacher, Werner. 2735:978-3-476-02276-9 2702:Hamacher, Werner. 2668:978-3-476-02276-9 2626:978-0-674-02837-1 2603:978-0-674-02837-1 2575:978-0-674-02837-1 2552:978-88-7018-873-8 2531:978-3-476-02276-9 2018:Michel Foucault's 2003:self-referential. 1908:" with theology. 1866:11 September 2001 1521:Ferdinand Tönnies 1157:newspaper of the 1118:Søren Kierkegaard 914:Michel Riffaterre 803:"Flowers of Evil" 626:social psychology 224:Walter Benjamin's 217: 216: 132: 131: 124: 114: 113: 57: 9012: 8947: 8927:Weidner, Daniel. 8923: 8863: 8834: 8823:Ryklin, Mikhail. 8810: 8769: 8740:Motak, Dominika. 8716:Philosophy Today 8712:Micali, Stefano. 8643:Han, Byung-Chul. 8522: 8449: 8408: 8407:: 27 April 2017. 8395: 8389: 8388:: 27 April 2017. 8376: 8370: 8369:: 27 April 2017. 8360: 8354: 8353:: 26 April 2017. 8341: 8335: 8332:Philosophy Today 8328:Micali, Stefano. 8325: 8319: 8316:Philosophy Today 8312:Micali, Stefano. 8309: 8303: 8289: 8283: 8279: 8273: 8269: 8263: 8257: 8251: 8245: 8239: 8233: 8227: 8221: 8215: 8209: 8203: 8197: 8191: 8188:Weidner, Daniel. 8185: 8179: 8165: 8159: 8153: 8147: 8144:Weidner, Daniel. 8141: 8135: 8121: 8115: 8109: 8103: 8097: 8091: 8088:Philosophy Today 8084:Micali, Stefano. 8081: 8075: 8065: 8057: 8051: 8048:Philosophy Today 8044:Micali, Stefano. 8041: 8032: 8022: 8014: 8005: 7999: 7993: 7982: 7976: 7965: 7959: 7948: 7942: 7936: 7927: 7921: 7915: 7904: 7898: 7892: 7886: 7874: 7863: 7857: 7851: 7837: 7824: 7818: 7812: 7806: 7800: 7794: 7788: 7785:Weidner, Daniel. 7782: 7776: 7770: 7761: 7747: 7741: 7729: 7723: 7720:Weidner, Daniel. 7717: 7711: 7697: 7691: 7677: 7671: 7660:Han, Byung-Chul. 7657: 7651: 7639: 7630: 7624: 7618: 7615:Philosophy Today 7611:Micali, Stefano. 7608: 7597: 7591: 7585: 7579: 7573: 7567: 7558: 7546: 7540: 7534: 7528: 7513: 7507: 7492: 7486: 7471: 7462: 7450: 7439: 7424: 7418: 7412: 7406: 7403:Weidner, Daniel. 7400: 7391: 7388:Weidner, Daniel. 7385: 7379: 7376:Weidner, Daniel. 7373: 7367: 7353: 7344: 7338: 7332: 7318: 7312: 7308: 7302: 7299:Weidner, Daniel. 7296: 7290: 7275: 7269: 7266:Weidner, Daniel. 7263: 7254: 7251:Weidner, Daniel. 7248: 7242: 7232: 7224: 7209: 7206:Weidner, Daniel. 7203: 7197: 7187: 7181: 7177: 7171: 7160: 7154: 7140: 7129: 7125: 7119: 7108: 7099: 7084: 7078: 7072: 7066: 7060: 7054: 7048: 7042: 7036: 7030: 7024: 7018: 7012: 7006: 7003:Ryklin, Mikhail. 7000: 6994: 6987: 6981: 6971: 6963: 6957: 6950: 6944: 6941:Weidner, Daniel. 6938: 6932: 6926: 6917: 6911: 6905: 6899: 6893: 6887: 6881: 6875: 6869: 6857: 6851: 6837: 6831: 6819: 6813: 6801: 6795: 6783: 6777: 6771: 6765: 6759: 6753: 6747: 6736: 6724: 6718: 6706: 6700: 6686: 6678: 6672: 6660: 6654: 6648: 6642: 6628: 6619: 6613: 6607: 6601: 6595: 6589: 6583: 6573: 6568: 6559: 6553: 6547: 6530: 6521: 6517: 6508: 6498: 6490: 6484: 6474: 6466: 6460: 6448: 6435: 6418: 6412: 6402: 6394: 6383: 6366: 6357: 6340: 6331: 6314: 6308: 6296: 6290: 6278: 6269: 6263: 6252: 6249:Ryklin, Mikhail. 6246: 6240: 6237:Philosophy Today 6233:Micali, Stefano. 6230: 6207: 6195: 6184: 6172: 6166: 6154: 6145: 6139: 6133: 6130:Weidner, Daniel. 6127: 6121: 6107: 6099: 6093: 6087: 6081: 6069: 6058: 6044: 6036: 6030: 6024: 6018: 6004: 5996: 5990: 5976: 5968: 5962: 5952: 5944: 5938: 5926: 5917: 5911: 5905: 5891: 5883: 5874: 5868: 5859: 5842: 5836: 5824:Motak, Dominika. 5821: 5815: 5809: 5803: 5797: 5791: 5787: 5781: 5775: 5769: 5765: 5756: 5750: 5744: 5738: 5732: 5726: 5720: 5714: 5708: 5702: 5696: 5689: 5678: 5671: 5665: 5653:Motak, Dominika. 5650: 5644: 5640: 5634: 5628: 5615: 5609: 5603: 5597: 5591: 5585: 5579: 5573: 5567: 5550: 5544: 5527: 5521: 5515: 5506: 5497: 5486: 5469: 5463: 5457: 5448: 5438: 5433: 5424: 5418: 5407: 5404:Ryklin, Mikhail. 5401: 5392: 5375: 5369: 5363: 5357: 5351: 5345: 5338: 5332: 5326: 5320: 5314: 5305: 5299: 5284: 5281:Weidner, Daniel. 5278: 5272: 5266: 5260: 5254: 5248: 5231: 5225: 5208: 5197: 5191: 5180: 5174: 5168: 5151: 5145: 5139: 5133: 5127: 5121: 5115: 5109: 5103: 5092: 5086: 5080: 5074: 5065: 5051: 5045: 5039: 5033: 5019: 5013: 5007: 5001: 4991: 4983: 4977: 4970: 4964: 4957: 4948: 4934: 4928: 4922: 4916: 4899: 4890: 4873: 4867: 4853: 4847: 4843: 4830: 4824: 4818: 4812: 4806: 4792: 4779: 4767: 4761: 4749: 4743: 4726: 4720: 4703: 4692: 4686: 4680: 4666: 4658: 4639: 4627: 4618: 4612: 4603: 4596: 4581: 4569: 4560: 4554: 4545: 4539: 4533: 4530:Weidner, Daniel. 4527: 4518: 4512: 4506: 4499: 4493: 4486: 4477: 4471: 4465: 4451: 4443: 4437: 4425: 4419: 4407: 4401: 4394: 4388: 4371: 4365: 4348: 4342: 4325: 4319: 4307: 4301: 4289: 4283: 4266: 4253: 4242: 4233: 4227: 4216: 4210: 4204: 4198: 4192: 4186: 4180: 4174: 4165: 4153: 4144: 4130: 4124: 4107: 4101: 4095: 4089: 4083: 4074: 4062: 4051: 4042: 4031: 4025: 4019: 4007:Motak, Dominika. 4004: 3993: 3973: 3967: 3961: 3952: 3948: 3935: 3929: 3923: 3917: 3911: 3905: 3896: 3890: 3884: 3878: 3872: 3866: 3860: 3853: 3847: 3840: 3834: 3822: 3816: 3804: 3798: 3792: 3783: 3776: 3770: 3758: 3752: 3746: 3737: 3731: 3722: 3712: 3704: 3698: 3691: 3685: 3679: 3666: 3651: 3640: 3633: 3627: 3613: 3594: 3588: 3582: 3567: 3561: 3555: 3549: 3543: 3534: 3528: 3522: 3505: 3499: 3481: 3442: 3436: 3421: 3415: 3409: 3406:Weidner, Daniel. 3403: 3388: 3385:Weidner, Daniel. 3382: 3373: 3370:Weidner, Daniel. 3367: 3361: 3355: 3342: 3339:Weidner, Daniel. 3336: 3327: 3320: 3314: 3300: 3294: 3287: 3281: 3269:Motak, Dominika. 3266: 3257: 3254:Weidner, Daniel. 3251: 3242: 3228: 3223: 3212: 3206: 3200: 3194: 3188: 3178: 3173: 3167: 3155: 3144: 3138: 3132: 3129:Weidner, Daniel. 3126: 3120: 3108:Motak, Dominika. 3105: 3090: 3078: 3069: 3063: 3054: 3051:Weidner, Daniel. 3048: 3042: 3028: 3005: 2995: 2987: 2978: 2972: 2961: 2958:Weidner, Daniel. 2955: 2946: 2932: 2926: 2914: 2908: 2896: 2890: 2878: 2865: 2851: 2840: 2837:Weidner, Daniel. 2834: 2825: 2819: 2810: 2793: 2787: 2781: 2770: 2764: 2753: 2747: 2738: 2724: 2705: 2699: 2688: 2682: 2671: 2657: 2646: 2640: 2629: 2612: 2606: 2589: 2578: 2564: 2555: 2543: 2534: 2520: 2507: 2501: 2482: 2476: 2467: 2461: 2433: 2426: 2420: 2417: 2411: 2396: 2390: 2387: 2381: 2378: 2372: 2367:Marx quoted the 2365: 2359: 2355: 2349: 2345: 2339: 2336: 2330: 2327: 2321: 2318: 2312: 2305:Thomas Aquinas's 2297: 2291: 2288:Martin Heidegger 2284: 2278: 2275: 2269: 2262: 2256: 2253: 2247: 2244: 2238: 2221: 2215: 2211: 2205: 2202: 2196: 2192: 2186: 2182: 2176: 2173: 2046:Other approaches 1922:Frankfurt School 1817:Thomas Aquinas's 949:das bloße Leben) 893:social relations 856:natural sciences 844:Heinrich Rickert 751:Alexander Rüstow 592:Max Horkheimer's 533:history of ideas 209:Publication date 144: 137: 133: 127: 120: 109: 106: 100: 68: 67: 60: 49: 27: 26: 19: 9020: 9019: 9015: 9014: 9013: 9011: 9010: 9009: 9000:Sociology books 8960: 8959: 8945: 8883:pp. 35–60. 8852: 8808: 8792:Rasch, William. 8767: 8564: 8520: 8447: 8416: 8411: 8396: 8392: 8377: 8373: 8361: 8357: 8342: 8338: 8326: 8322: 8310: 8306: 8290: 8286: 8280: 8276: 8270: 8266: 8258: 8254: 8246: 8242: 8234: 8230: 8222: 8218: 8210: 8206: 8198: 8194: 8186: 8182: 8166: 8162: 8154: 8150: 8142: 8138: 8122: 8118: 8110: 8106: 8098: 8094: 8082: 8078: 8063: 8058: 8054: 8042: 8035: 8020: 8015: 8008: 8000: 7996: 7983: 7979: 7966: 7962: 7949: 7945: 7937: 7930: 7922: 7918: 7905: 7901: 7893: 7889: 7875: 7866: 7858: 7854: 7838: 7827: 7819: 7815: 7807: 7803: 7795: 7791: 7783: 7779: 7771: 7764: 7748: 7744: 7730: 7726: 7718: 7714: 7698: 7694: 7678: 7674: 7658: 7654: 7640: 7633: 7625: 7621: 7609: 7600: 7592: 7588: 7580: 7576: 7568: 7561: 7547: 7543: 7537:Rasch, William. 7535: 7531: 7514: 7510: 7493: 7489: 7472: 7465: 7451: 7442: 7425: 7421: 7413: 7409: 7401: 7394: 7386: 7382: 7374: 7370: 7354: 7347: 7339: 7335: 7319: 7315: 7309: 7305: 7297: 7293: 7276: 7272: 7264: 7257: 7249: 7245: 7230: 7225: 7212: 7204: 7200: 7188: 7184: 7178: 7174: 7161: 7157: 7141: 7132: 7126: 7122: 7109: 7102: 7085: 7081: 7073: 7069: 7061: 7057: 7049: 7045: 7037: 7033: 7027:Rasch, William. 7025: 7021: 7013: 7009: 7001: 6997: 6988: 6984: 6969: 6964: 6960: 6951: 6947: 6939: 6935: 6927: 6920: 6912: 6908: 6900: 6896: 6888: 6884: 6876: 6872: 6858: 6854: 6838: 6834: 6820: 6816: 6802: 6798: 6784: 6780: 6772: 6768: 6760: 6756: 6748: 6739: 6725: 6721: 6707: 6703: 6684: 6679: 6675: 6661: 6657: 6649: 6645: 6629: 6622: 6614: 6610: 6602: 6598: 6590: 6586: 6571: 6569: 6562: 6554: 6550: 6531: 6524: 6518: 6511: 6496: 6491: 6487: 6472: 6467: 6463: 6449: 6438: 6419: 6415: 6400: 6395: 6386: 6367: 6360: 6341: 6334: 6315: 6311: 6297: 6293: 6279: 6272: 6264: 6255: 6247: 6243: 6231: 6210: 6196: 6187: 6173: 6169: 6155: 6148: 6140: 6136: 6128: 6124: 6105: 6100: 6096: 6088: 6084: 6070: 6061: 6042: 6037: 6033: 6025: 6021: 6002: 5997: 5993: 5974: 5969: 5965: 5950: 5945: 5941: 5927: 5920: 5912: 5908: 5889: 5884: 5877: 5869: 5862: 5843: 5839: 5822: 5818: 5810: 5806: 5798: 5794: 5788: 5784: 5776: 5772: 5766: 5759: 5751: 5747: 5739: 5735: 5727: 5723: 5715: 5711: 5703: 5699: 5690: 5681: 5672: 5668: 5651: 5647: 5641: 5637: 5629: 5618: 5610: 5606: 5598: 5594: 5586: 5582: 5574: 5570: 5551: 5547: 5528: 5524: 5516: 5509: 5498: 5489: 5470: 5466: 5458: 5451: 5436: 5434: 5427: 5419: 5410: 5402: 5395: 5376: 5372: 5364: 5360: 5352: 5348: 5339: 5335: 5327: 5323: 5315: 5308: 5300: 5287: 5279: 5275: 5267: 5263: 5255: 5251: 5232: 5228: 5209: 5200: 5192: 5183: 5175: 5171: 5152: 5148: 5140: 5136: 5128: 5124: 5116: 5112: 5104: 5095: 5087: 5083: 5075: 5068: 5052: 5048: 5040: 5036: 5020: 5016: 5008: 5004: 4989: 4984: 4980: 4971: 4967: 4958: 4951: 4935: 4931: 4925:Rasch, William. 4923: 4919: 4900: 4893: 4874: 4870: 4854: 4850: 4844: 4833: 4827:Rasch, William. 4825: 4821: 4815:Rasch, William. 4813: 4809: 4793: 4782: 4768: 4764: 4750: 4746: 4727: 4723: 4704: 4695: 4687: 4683: 4664: 4659: 4642: 4628: 4621: 4613: 4606: 4597: 4584: 4570: 4563: 4555: 4548: 4540: 4536: 4528: 4521: 4513: 4509: 4500: 4496: 4487: 4480: 4472: 4468: 4449: 4444: 4440: 4426: 4422: 4408: 4404: 4395: 4391: 4372: 4368: 4349: 4345: 4326: 4322: 4308: 4304: 4290: 4286: 4267: 4256: 4243: 4236: 4228: 4219: 4213:Rasch, William. 4211: 4207: 4199: 4195: 4187: 4183: 4175: 4168: 4154: 4147: 4131: 4127: 4108: 4104: 4098:Rasch, William. 4096: 4092: 4086:Rasch, William. 4084: 4077: 4063: 4054: 4043: 4034: 4026: 4022: 4005: 3996: 3974: 3970: 3962: 3955: 3949: 3938: 3930: 3926: 3918: 3914: 3906: 3899: 3891: 3887: 3879: 3875: 3869:Rasch, William. 3867: 3863: 3854: 3850: 3841: 3837: 3823: 3819: 3805: 3801: 3793: 3786: 3777: 3773: 3759: 3755: 3747: 3740: 3732: 3725: 3710: 3705: 3701: 3692: 3688: 3680: 3669: 3652: 3643: 3634: 3630: 3614: 3597: 3589: 3585: 3568: 3564: 3556: 3552: 3546:Rasch, William. 3544: 3537: 3529: 3525: 3506: 3502: 3482: 3445: 3437: 3424: 3416: 3412: 3404: 3391: 3383: 3376: 3368: 3364: 3356: 3345: 3337: 3330: 3321: 3317: 3301: 3297: 3288: 3284: 3267: 3260: 3252: 3245: 3226: 3224: 3215: 3207: 3203: 3197:Rasch, William. 3195: 3191: 3176: 3174: 3170: 3156: 3147: 3139: 3135: 3127: 3123: 3106: 3093: 3079: 3072: 3064: 3057: 3049: 3045: 3029: 3008: 2993: 2988: 2981: 2973: 2964: 2956: 2949: 2933: 2929: 2915: 2911: 2897: 2893: 2879: 2868: 2852: 2843: 2835: 2828: 2822:Rasch, William. 2820: 2813: 2794: 2790: 2782: 2773: 2765: 2756: 2748: 2741: 2725: 2708: 2700: 2691: 2683: 2674: 2658: 2649: 2641: 2632: 2613: 2609: 2590: 2581: 2565: 2558: 2544: 2537: 2521: 2510: 2502: 2485: 2477: 2470: 2462: 2445: 2441: 2436: 2427: 2423: 2418: 2414: 2404:postcolonialism 2397: 2393: 2388: 2384: 2379: 2375: 2366: 2362: 2356: 2352: 2346: 2342: 2337: 2333: 2328: 2324: 2319: 2315: 2298: 2294: 2285: 2281: 2276: 2272: 2263: 2259: 2254: 2250: 2245: 2241: 2222: 2218: 2212: 2208: 2203: 2199: 2193: 2189: 2183: 2179: 2174: 2170: 2166: 2123: 2098:Alain Ehrenberg 2048: 1965: 1960: 1914:Pierre Bourdieu 1882:Tolcott Parsons 1852:, for whom the 1785:critical theory 1720: 1682:Suhrkamp Verlag 1678: 1640:totalitarianism 1560:Völkerwanderung 1530: 1516:Gustav Landauer 1469:Jacques Derrida 1407:Totem and Taboo 1377: 1241:Fredric Jameson 1223: 1109: 1050: 1036:and the social 1001:Andrew Benjamin 823: 718: 622:commodification 550:literary critic 477: 472: 448:Gershom Scholem 444:Werner Hamacher 441:literary critic 429: 418:in Bern in 1917 416:Walter Benjamin 406:First World War 386:Gustav Landauer 361: 356: 292: 284:Giorgio Agamben 210: 156:Walter Benjamin 147: 128: 117: 116: 115: 110: 104: 101: 82: 69: 65: 28: 24: 17: 12: 11: 5: 9018: 9008: 9007: 9002: 8997: 8992: 8987: 8982: 8977: 8972: 8958: 8957: 8944:Профанации. — 8939: 8930: 8924: 8915: 8901:Weber, Samuel. 8898: 8884: 8877: 8870: 8864: 8850: 8835: 8826: 8820: 8802: 8795: 8789: 8783: 8761: 8752: 8737: 8719: 8709: 8706:Löwy, Michael. 8703: 8700:Löwy, Michael. 8697: 8682: 8668: 8654: 8640: 8634: 8628: 8614: 8608: 8605:Bolz, Norbert. 8602: 8588: 8577:Baecker, Dirk. 8574: 8563: 8560: 8559: 8558: 8554: 8543: 8532: 8517: 8505: 8494: 8482: 8479: 8476: 8473: 8462: 8451: 8444: 8441: 8429: 8415: 8412: 8410: 8409: 8390: 8371: 8355: 8336: 8320: 8304: 8284: 8274: 8264: 8260:Bolz, Norbert. 8252: 8248:Bolz, Norbert. 8240: 8236:Bolz, Norbert. 8228: 8224:Bolz, Norbert. 8216: 8212:Bolz, Norbert. 8204: 8192: 8180: 8160: 8148: 8136: 8116: 8104: 8092: 8076: 8062:Профанации. — 8052: 8033: 8019:Профанации. — 8006: 7994: 7977: 7960: 7943: 7928: 7916: 7899: 7887: 7864: 7860:Bolz, Norbert. 7852: 7825: 7821:Bolz, Norbert. 7813: 7809:Bolz, Norbert. 7801: 7797:Bolz, Norbert. 7789: 7777: 7773:Bolz, Norbert. 7762: 7742: 7724: 7712: 7692: 7672: 7652: 7631: 7619: 7598: 7586: 7582:Bolz, Norbert. 7574: 7559: 7541: 7529: 7508: 7487: 7463: 7440: 7419: 7415:Bolz, Norbert. 7407: 7392: 7380: 7368: 7356:Baecker, Dirk. 7345: 7333: 7321:Baecker, Dirk. 7313: 7303: 7291: 7270: 7255: 7243: 7210: 7198: 7182: 7172: 7155: 7130: 7120: 7100: 7079: 7067: 7055: 7043: 7031: 7019: 7007: 6995: 6982: 6958: 6945: 6933: 6918: 6914:Bolz, Norbert. 6906: 6894: 6882: 6870: 6852: 6832: 6814: 6796: 6778: 6766: 6762:Löwy, Michael. 6754: 6750:Löwy, Michael. 6737: 6719: 6701: 6673: 6655: 6651:Löwy, Michael. 6643: 6620: 6616:Löwy, Michael. 6608: 6596: 6584: 6560: 6548: 6533:Weber, Samuel. 6522: 6509: 6485: 6461: 6436: 6421:Weber, Samuel. 6413: 6384: 6369:Weber, Samuel. 6358: 6343:Weber, Samuel. 6332: 6317:Weber, Samuel. 6309: 6291: 6270: 6253: 6241: 6208: 6185: 6167: 6146: 6134: 6122: 6094: 6082: 6059: 6031: 6019: 5991: 5963: 5939: 5918: 5906: 5875: 5871:Löwy, Michael. 5860: 5845:Weber, Samuel. 5837: 5816: 5804: 5792: 5782: 5770: 5757: 5753:Löwy, Michael. 5745: 5733: 5721: 5709: 5697: 5679: 5666: 5645: 5635: 5616: 5604: 5600:Löwy, Michael. 5592: 5580: 5568: 5553:Weber, Samuel. 5545: 5530:Weber, Samuel. 5522: 5518:Löwy, Michael. 5507: 5487: 5472:Weber, Samuel. 5464: 5460:Bolz, Norbert. 5449: 5425: 5421:Löwy, Michael. 5408: 5393: 5378:Weber, Samuel. 5370: 5358: 5346: 5333: 5329:Löwy, Michael. 5321: 5306: 5285: 5273: 5261: 5249: 5234:Weber, Samuel. 5226: 5211:Weber, Samuel. 5198: 5181: 5169: 5154:Weber, Samuel. 5146: 5134: 5122: 5110: 5093: 5081: 5066: 5046: 5034: 5014: 5002: 4978: 4965: 4949: 4929: 4917: 4902:Weber, Samuel. 4891: 4876:Weber, Samuel. 4868: 4848: 4831: 4819: 4807: 4780: 4762: 4744: 4729:Weber, Samuel. 4721: 4706:Weber, Samuel. 4693: 4681: 4640: 4619: 4604: 4582: 4561: 4546: 4542:Löwy, Michael. 4534: 4519: 4507: 4494: 4478: 4466: 4438: 4420: 4402: 4389: 4374:Weber, Samuel. 4366: 4351:Weber, Samuel. 4343: 4328:Weber, Samuel. 4320: 4302: 4284: 4269:Weber, Samuel. 4254: 4234: 4217: 4205: 4201:Löwy, Michael. 4193: 4181: 4166: 4145: 4125: 4110:Weber, Samuel. 4102: 4090: 4075: 4052: 4032: 4028:Bolz, Norbert. 4020: 3994: 3968: 3964:Löwy, Michael. 3953: 3936: 3932:Löwy, Michael. 3924: 3912: 3897: 3893:Löwy, Michael. 3885: 3881:Bolz, Norbert. 3873: 3861: 3848: 3835: 3817: 3799: 3784: 3771: 3753: 3749:Bolz, Norbert. 3738: 3723: 3699: 3686: 3682:Bolz, Norbert. 3667: 3641: 3628: 3595: 3591:Bolz, Norbert. 3583: 3562: 3550: 3535: 3523: 3508:Weber, Samuel. 3500: 3443: 3439:Löwy, Michael. 3422: 3410: 3389: 3374: 3362: 3343: 3328: 3315: 3295: 3282: 3258: 3243: 3213: 3209:Bolz, Norbert. 3201: 3189: 3168: 3145: 3141:Löwy, Michael. 3133: 3121: 3091: 3070: 3055: 3043: 3006: 2979: 2962: 2947: 2927: 2909: 2891: 2866: 2841: 2826: 2811: 2796:Weber, Samuel. 2788: 2784:Löwy, Michael. 2771: 2754: 2750:Löwy, Michael. 2739: 2706: 2689: 2685:Löwy, Michael. 2672: 2647: 2643:Löwy, Michael. 2630: 2615:Weber, Samuel. 2607: 2592:Weber, Samuel. 2579: 2567:Weber, Samuel. 2556: 2535: 2508: 2504:Löwy, Michael. 2483: 2468: 2466:, p. 136) 2442: 2440: 2437: 2435: 2434: 2421: 2412: 2400:deconstruction 2391: 2382: 2373: 2360: 2350: 2340: 2331: 2322: 2313: 2292: 2279: 2270: 2257: 2248: 2239: 2216: 2206: 2197: 2187: 2177: 2167: 2165: 2162: 2122: 2119: 2106:Zygmunt Bauman 2102:Gilles Deleuze 2047: 2044: 1997:abolished the 1990:market economy 1964: 1961: 1959: 1956: 1902:class conflict 1776:Niklas Luhmann 1732:disenchantment 1719: 1716: 1677: 1674: 1648:François Furet 1621:), Priddat as 1582:Benjamin uses 1541:; in the form 1529: 1526: 1411:psychoanalysis 1392:social changes 1382:Mikhail Ryklin 1376: 1373: 1222: 1219: 1192:Being and Time 1171:soteriological 1108: 1105: 1049: 1048:The guilty God 1046: 938:Carl Schmitt's 822: 819: 795:truce, respite 759:invisible hand 717: 714: 663:Neo-Kantianism 618:Jena Romantics 611:social reality 604:media theorist 588:Theodor Adorno 581:Niklas Luhmann 555:Thomas Hobbes' 537:secularization 508:social science 476: 473: 471: 468: 428: 425: 378:Ernst Tröltsch 360: 357: 355: 352: 301:utilitarianism 291: 288: 215: 214: 211: 208: 205: 204: 201: 197: 196: 183: 179: 178: 173: 169: 168: 163: 159: 158: 153: 149: 148: 145: 130: 129: 112: 111: 91:it, or adding 72: 70: 63: 58: 32: 31: 29: 22: 15: 9: 6: 4: 3: 2: 9017: 9006: 9003: 9001: 8998: 8996: 8993: 8991: 8988: 8986: 8983: 8981: 8978: 8976: 8973: 8971: 8968: 8967: 8965: 8955: 8951: 8943: 8940: 8937: 8934: 8933:Witte, Bernd. 8931: 8928: 8925: 8921: 8916: 8913: 8909: 8905: 8902: 8899: 8896: 8892: 8888: 8887:Steiner, Uwe. 8885: 8881: 8880:Steiner, Uwe. 8878: 8874: 8873:Steiner, Uwe. 8871: 8868: 8865: 8861: 8857: 8853: 8847: 8843: 8842: 8836: 8832: 8827: 8824: 8821: 8818: 8814: 8806: 8805:Ross, Nathan. 8803: 8799: 8798:Ross, Nathan. 8796: 8793: 8790: 8787: 8784: 8781: 8777: 8773: 8765: 8764:Ponzi, Mauro. 8762: 8759: 8756: 8753: 8750: 8746: 8741: 8738: 8735: 8731: 8727: 8723: 8720: 8717: 8713: 8710: 8707: 8704: 8701: 8698: 8695: 8691: 8686: 8683: 8680: 8676: 8672: 8671:Kurz, Robert. 8669: 8666: 8662: 8658: 8655: 8652: 8648: 8644: 8641: 8638: 8635: 8632: 8629: 8626: 8622: 8618: 8615: 8612: 8609: 8606: 8603: 8600: 8596: 8592: 8589: 8586: 8585:3-931659-27-5 8582: 8578: 8575: 8572: 8569: 8566: 8565: 8555: 8552: 8548: 8544: 8541: 8537: 8533: 8530: 8526: 8518: 8515: 8511: 8506: 8503: 8499: 8495: 8492: 8488: 8483: 8480: 8477: 8474: 8471: 8470:0-415-96696-5 8467: 8463: 8460: 8456: 8452: 8445: 8442: 8439: 8438:0-674-94585-9 8435: 8430: 8427: 8426:3-518-28536-X 8423: 8418: 8417: 8406: 8402: 8399: 8398:Schloemann J. 8394: 8387: 8383: 8380: 8375: 8368: 8364: 8359: 8352: 8348: 8345: 8344:Flaßpöhler S. 8340: 8333: 8329: 8324: 8317: 8313: 8308: 8301: 8297: 8293: 8288: 8278: 8268: 8261: 8256: 8249: 8244: 8237: 8232: 8225: 8220: 8213: 8208: 8201: 8196: 8189: 8184: 8177: 8173: 8169: 8164: 8157: 8152: 8145: 8140: 8133: 8129: 8125: 8120: 8113: 8108: 8101: 8096: 8089: 8085: 8080: 8073: 8069: 8061: 8056: 8049: 8045: 8040: 8038: 8030: 8026: 8018: 8013: 8011: 8003: 7998: 7991: 7987: 7981: 7974: 7970: 7964: 7957: 7953: 7947: 7940: 7935: 7933: 7925: 7920: 7913: 7909: 7903: 7896: 7891: 7884: 7880: 7873: 7871: 7869: 7861: 7856: 7849: 7845: 7841: 7840:Kurz, Robert. 7836: 7834: 7832: 7830: 7822: 7817: 7810: 7805: 7798: 7793: 7786: 7781: 7774: 7769: 7767: 7759: 7755: 7751: 7750:Kurz, Robert. 7746: 7739: 7735: 7728: 7721: 7716: 7709: 7705: 7701: 7700:Steiner, Uwe. 7696: 7689: 7685: 7681: 7676: 7669: 7665: 7661: 7656: 7649: 7645: 7638: 7636: 7628: 7623: 7616: 7612: 7607: 7605: 7603: 7595: 7590: 7583: 7578: 7571: 7566: 7564: 7556: 7552: 7545: 7538: 7533: 7526: 7522: 7517: 7512: 7505: 7501: 7496: 7491: 7484: 7480: 7475: 7470: 7468: 7460: 7456: 7449: 7447: 7445: 7437: 7433: 7428: 7423: 7416: 7411: 7404: 7399: 7397: 7389: 7384: 7377: 7372: 7365: 7364:3-931659-27-5 7361: 7357: 7352: 7350: 7342: 7337: 7330: 7329:3-931659-27-5 7326: 7322: 7317: 7307: 7300: 7295: 7288: 7284: 7279: 7274: 7267: 7262: 7260: 7252: 7247: 7240: 7236: 7228: 7227:Ponzi, Mauro. 7223: 7221: 7219: 7217: 7215: 7207: 7202: 7196:: 9 May 2021. 7195: 7191: 7186: 7176: 7169: 7165: 7159: 7152: 7148: 7144: 7139: 7137: 7135: 7124: 7117: 7113: 7107: 7105: 7097: 7093: 7088: 7083: 7076: 7071: 7064: 7059: 7052: 7047: 7040: 7035: 7028: 7023: 7016: 7011: 7004: 6999: 6991: 6990:Ross, Nathan. 6986: 6979: 6975: 6967: 6966:Ross, Nathan. 6962: 6954: 6953:Ross, Nathan. 6949: 6942: 6937: 6930: 6925: 6923: 6915: 6910: 6903: 6898: 6891: 6886: 6879: 6874: 6867: 6863: 6856: 6849: 6845: 6841: 6840:Steiner, Uwe. 6836: 6829: 6825: 6818: 6811: 6807: 6800: 6793: 6789: 6782: 6775: 6770: 6763: 6758: 6751: 6746: 6744: 6742: 6734: 6730: 6723: 6716: 6712: 6705: 6698: 6694: 6690: 6682: 6681:Ponzi, Mauro. 6677: 6670: 6666: 6659: 6652: 6647: 6640: 6636: 6632: 6631:Steiner, Uwe. 6627: 6625: 6617: 6612: 6605: 6600: 6593: 6588: 6581: 6577: 6567: 6565: 6557: 6552: 6545: 6541: 6537: 6534: 6529: 6527: 6516: 6514: 6506: 6502: 6494: 6493:Ponzi, Mauro. 6489: 6482: 6478: 6470: 6469:Ponzi, Mauro. 6465: 6458: 6454: 6447: 6445: 6443: 6441: 6433: 6429: 6425: 6422: 6417: 6410: 6406: 6398: 6397:Ponzi, Mauro. 6393: 6391: 6389: 6381: 6377: 6373: 6370: 6365: 6363: 6355: 6351: 6347: 6344: 6339: 6337: 6329: 6325: 6321: 6318: 6313: 6306: 6302: 6295: 6288: 6284: 6277: 6275: 6267: 6262: 6260: 6258: 6250: 6245: 6238: 6234: 6229: 6227: 6225: 6223: 6221: 6219: 6217: 6215: 6213: 6205: 6201: 6194: 6192: 6190: 6182: 6178: 6171: 6164: 6160: 6153: 6151: 6143: 6138: 6131: 6126: 6119: 6115: 6111: 6103: 6102:Ponzi, Mauro. 6098: 6091: 6086: 6079: 6075: 6068: 6066: 6064: 6056: 6052: 6048: 6040: 6039:Ponzi, Mauro. 6035: 6028: 6023: 6016: 6012: 6008: 6000: 5999:Ponzi, Mauro. 5995: 5988: 5984: 5980: 5972: 5971:Ponzi, Mauro. 5967: 5960: 5956: 5948: 5947:Ponzi, Mauro. 5943: 5936: 5932: 5925: 5923: 5915: 5910: 5903: 5899: 5895: 5887: 5886:Ponzi, Mauro. 5882: 5880: 5872: 5867: 5865: 5857: 5853: 5849: 5846: 5841: 5834: 5830: 5825: 5820: 5813: 5808: 5801: 5796: 5786: 5779: 5774: 5764: 5762: 5754: 5749: 5742: 5737: 5730: 5725: 5718: 5713: 5706: 5701: 5693: 5692:Steiner, Uwe. 5688: 5686: 5684: 5675: 5674:Steiner, Uwe. 5670: 5663: 5659: 5654: 5649: 5639: 5632: 5627: 5625: 5623: 5621: 5613: 5608: 5601: 5596: 5589: 5584: 5577: 5572: 5565: 5561: 5557: 5554: 5549: 5542: 5538: 5534: 5531: 5526: 5519: 5514: 5512: 5504: 5501: 5500:Witte, Bernd. 5496: 5494: 5492: 5484: 5480: 5476: 5473: 5468: 5461: 5456: 5454: 5446: 5442: 5432: 5430: 5422: 5417: 5415: 5413: 5405: 5400: 5398: 5390: 5386: 5382: 5379: 5374: 5367: 5362: 5355: 5350: 5342: 5341:Steiner, Uwe. 5337: 5330: 5325: 5318: 5313: 5311: 5303: 5298: 5296: 5294: 5292: 5290: 5282: 5277: 5270: 5265: 5258: 5253: 5246: 5242: 5238: 5235: 5230: 5223: 5219: 5215: 5212: 5207: 5205: 5203: 5195: 5190: 5188: 5186: 5178: 5173: 5166: 5162: 5158: 5155: 5150: 5143: 5138: 5131: 5126: 5119: 5114: 5107: 5102: 5100: 5098: 5090: 5085: 5078: 5073: 5071: 5063: 5059: 5055: 5050: 5043: 5038: 5031: 5027: 5023: 5018: 5011: 5006: 4999: 4995: 4987: 4986:Ross, Nathan. 4982: 4974: 4973:Ross, Nathan. 4969: 4961: 4960:Ross, Nathan. 4956: 4954: 4946: 4942: 4938: 4933: 4926: 4921: 4914: 4910: 4906: 4903: 4898: 4896: 4888: 4884: 4880: 4877: 4872: 4865: 4861: 4857: 4852: 4842: 4840: 4838: 4836: 4828: 4823: 4816: 4811: 4804: 4800: 4796: 4795:Steiner, Uwe. 4791: 4789: 4787: 4785: 4777: 4773: 4766: 4759: 4755: 4748: 4741: 4737: 4733: 4730: 4725: 4718: 4714: 4710: 4707: 4702: 4700: 4698: 4690: 4685: 4678: 4674: 4670: 4662: 4661:Ponzi, Mauro. 4657: 4655: 4653: 4651: 4649: 4647: 4645: 4637: 4633: 4626: 4624: 4616: 4611: 4609: 4600: 4599:Ross, Nathan. 4595: 4593: 4591: 4589: 4587: 4579: 4575: 4568: 4566: 4558: 4553: 4551: 4543: 4538: 4531: 4526: 4524: 4516: 4511: 4503: 4502:Steiner, Uwe. 4498: 4490: 4489:Steiner, Uwe. 4485: 4483: 4475: 4470: 4463: 4459: 4455: 4447: 4446:Ponzi, Mauro. 4442: 4435: 4431: 4424: 4417: 4413: 4406: 4398: 4397:Steiner, Uwe. 4393: 4386: 4382: 4378: 4375: 4370: 4363: 4359: 4355: 4352: 4347: 4340: 4336: 4332: 4329: 4324: 4317: 4313: 4306: 4299: 4295: 4288: 4281: 4277: 4273: 4270: 4265: 4263: 4261: 4259: 4251: 4247: 4241: 4239: 4231: 4226: 4224: 4222: 4214: 4209: 4202: 4197: 4190: 4185: 4178: 4173: 4171: 4163: 4159: 4152: 4150: 4142: 4138: 4134: 4129: 4122: 4118: 4114: 4111: 4106: 4099: 4094: 4087: 4082: 4080: 4072: 4068: 4061: 4059: 4057: 4049: 4046: 4041: 4039: 4037: 4029: 4024: 4017: 4013: 4008: 4003: 4001: 3999: 3991: 3987: 3983: 3980: 3979: 3976:Weber, Samuel 3972: 3965: 3960: 3958: 3947: 3945: 3943: 3941: 3933: 3928: 3921: 3916: 3909: 3904: 3902: 3894: 3889: 3882: 3877: 3870: 3865: 3857: 3856:Ross, Nathan. 3852: 3844: 3843:Ross, Nathan. 3839: 3832: 3828: 3821: 3814: 3810: 3803: 3796: 3791: 3789: 3780: 3779:Steiner, Uwe. 3775: 3768: 3764: 3757: 3750: 3745: 3743: 3735: 3730: 3728: 3720: 3716: 3708: 3707:Ross, Nathan. 3703: 3695: 3694:Ross, Nathan. 3690: 3683: 3678: 3676: 3674: 3672: 3664: 3660: 3655: 3650: 3648: 3646: 3637: 3636:Ross, Nathan. 3632: 3625: 3621: 3617: 3616:Steiner, Uwe. 3612: 3610: 3608: 3606: 3604: 3602: 3600: 3592: 3587: 3580: 3576: 3571: 3566: 3559: 3554: 3547: 3542: 3540: 3532: 3527: 3520: 3516: 3512: 3509: 3504: 3497: 3493: 3489: 3485: 3480: 3478: 3476: 3474: 3472: 3470: 3468: 3466: 3464: 3462: 3460: 3458: 3456: 3454: 3452: 3450: 3448: 3440: 3435: 3433: 3431: 3429: 3427: 3419: 3414: 3407: 3402: 3400: 3398: 3396: 3394: 3386: 3381: 3379: 3371: 3366: 3359: 3354: 3352: 3350: 3348: 3340: 3335: 3333: 3324: 3323:Steiner, Uwe. 3319: 3312: 3308: 3304: 3299: 3291: 3290:Steiner, Uwe. 3286: 3279: 3275: 3270: 3265: 3263: 3255: 3250: 3248: 3240: 3236: 3232: 3222: 3220: 3218: 3210: 3205: 3198: 3193: 3186: 3182: 3172: 3165: 3161: 3154: 3152: 3150: 3142: 3137: 3130: 3125: 3118: 3114: 3109: 3104: 3102: 3100: 3098: 3096: 3088: 3084: 3077: 3075: 3067: 3062: 3060: 3052: 3047: 3040: 3036: 3032: 3031:Steiner, Uwe. 3027: 3025: 3023: 3021: 3019: 3017: 3015: 3013: 3011: 3003: 2999: 2991: 2990:Ponzi, Mauro. 2986: 2984: 2976: 2971: 2969: 2967: 2959: 2954: 2952: 2944: 2940: 2936: 2935:Steiner, Uwe. 2931: 2924: 2920: 2913: 2906: 2902: 2895: 2888: 2887:3-518-28536-X 2884: 2877: 2875: 2873: 2871: 2863: 2859: 2855: 2854:Steiner, Uwe. 2850: 2848: 2846: 2838: 2833: 2831: 2823: 2818: 2816: 2808: 2804: 2800: 2797: 2792: 2785: 2780: 2778: 2776: 2768: 2763: 2761: 2759: 2751: 2746: 2744: 2736: 2732: 2728: 2727:Steiner, Uwe. 2723: 2721: 2719: 2717: 2715: 2713: 2711: 2703: 2698: 2696: 2694: 2686: 2681: 2679: 2677: 2669: 2665: 2661: 2660:Steiner, Uwe. 2656: 2654: 2652: 2644: 2639: 2637: 2635: 2627: 2623: 2619: 2616: 2611: 2604: 2600: 2596: 2593: 2588: 2586: 2584: 2576: 2572: 2568: 2563: 2561: 2553: 2549: 2542: 2540: 2532: 2528: 2524: 2523:Steiner, Uwe. 2519: 2517: 2515: 2513: 2505: 2500: 2498: 2496: 2494: 2492: 2490: 2488: 2480: 2475: 2473: 2465: 2464:Weidner (2010 2460: 2458: 2456: 2454: 2452: 2450: 2448: 2443: 2431: 2430:1 Corinthians 2425: 2416: 2409: 2405: 2401: 2395: 2386: 2377: 2370: 2364: 2354: 2344: 2335: 2326: 2317: 2310: 2306: 2302: 2296: 2289: 2283: 2274: 2267: 2261: 2252: 2243: 2236: 2235: 2230: 2226: 2220: 2210: 2201: 2191: 2181: 2172: 2168: 2161: 2159: 2155: 2151: 2146: 2145: 2140: 2138: 2132: 2128: 2121:In mass media 2118: 2115: 2111: 2107: 2103: 2099: 2094: 2092: 2088: 2084: 2080: 2075: 2071: 2067: 2062: 2057: 2054: 2043: 2041: 2037: 2033: 2027: 2022: 2019: 2015: 2010: 2008: 2004: 2000: 1999:gold standard 1996: 1991: 1987: 1983: 1978: 1976: 1971: 1955: 1953: 1949: 1944: 1940: 1936: 1931: 1929: 1928: 1923: 1919: 1915: 1909: 1907: 1903: 1897: 1893: 1891: 1887: 1883: 1873: 1869: 1867: 1861: 1857: 1855: 1854:Enlightenment 1851: 1847: 1843: 1839: 1834: 1828: 1826: 1822: 1818: 1814: 1809: 1804: 1800: 1798: 1792: 1788: 1786: 1781: 1780:postmodernity 1777: 1771: 1767: 1763: 1758: 1754: 1751: 1745: 1742: 1738: 1733: 1724: 1715: 1713: 1709: 1706:In 2008, the 1704: 1701: 1698: 1693: 1691: 1687: 1683: 1673: 1670: 1665: 1663: 1662: 1657: 1651: 1649: 1645: 1644:Hannah Arendt 1641: 1635: 1631: 1629: 1624: 1620: 1616: 1610: 1607: 1602: 1597: 1593: 1589: 1585: 1576: 1572: 1569: 1563: 1561: 1555: 1552: 1548: 1544: 1540: 1536: 1525: 1522: 1517: 1508: 1504: 1502: 1498: 1494: 1490: 1486: 1482: 1476: 1474: 1470: 1465: 1461: 1457: 1451: 1449: 1445: 1441: 1436: 1433: 1427: 1425: 1424:David Ricardo 1421: 1415: 1412: 1408: 1404: 1400: 1395: 1393: 1388: 1383: 1372: 1370: 1363: 1359: 1355: 1351: 1349: 1346: 1341: 1340:surplus value 1337: 1333: 1324: 1320: 1318: 1317:Divine Comedy 1314: 1304: 1300: 1298: 1294: 1290: 1286: 1277: 1273: 1271: 1266: 1260: 1258: 1254: 1250: 1246: 1242: 1237: 1233: 1232:Old Testament 1229: 1218: 1216: 1212: 1208: 1207: 1201: 1197: 1193: 1189: 1184: 1181: 1175: 1172: 1168: 1160: 1156: 1152: 1147: 1143: 1140: 1136: 1135:Zertrümmerung 1130: 1127: 1121: 1119: 1115: 1104: 1100: 1097: 1093: 1089: 1083: 1078: 1075: 1072: 1069: 1065: 1063: 1059: 1055: 1045: 1043: 1039: 1035: 1031: 1025: 1023: 1019: 1015: 1009: 1005: 1002: 997: 993: 991: 987: 982: 978: 974: 965: 961: 957: 954: 950: 946: 941: 939: 933: 930: 926: 922: 917: 915: 912: 911:structuralist 907: 900: 896: 894: 890: 886: 882: 878: 871: 867: 863: 861: 857: 853: 849: 845: 841: 837: 831: 829: 818: 816: 810: 808: 804: 800: 796: 792: 782: 778: 775: 771: 768: 767:Luc Boltanski 762: 760: 756: 752: 748: 743: 741: 736: 732: 728: 722: 713: 711: 707: 701: 699: 695: 694:Thomas Münzer 690: 688: 684: 679: 676: 670: 668: 667:Hermann Cohen 664: 660: 654: 652: 648: 643: 642:working class 639: 635: 634:György Lukács 631: 627: 623: 619: 614: 612: 608: 605: 601: 597: 593: 589: 584: 582: 574: 570: 566: 564: 560: 556: 551: 545: 542: 538: 534: 529: 526: 519: 515: 511: 509: 505: 501: 496: 492: 489: 484: 482: 467: 465: 459: 455: 451: 449: 445: 442: 438: 437:Ernst Bloch's 433: 427:Title problem 424: 417: 413: 409: 407: 403: 397: 395: 391: 387: 383: 382:Georges Sorel 379: 375: 374:Erich Unger's 370: 367: 351: 349: 344: 340: 334: 332: 328: 322: 319: 315: 314:transcendence 309: 306: 302: 296: 287: 285: 281: 276: 271: 268: 267:Sigmund Freud 264: 260: 256: 252: 247: 245: 240: 236: 232: 227: 225: 221: 212: 206: 202: 198: 195: 192: 191: 187: 184: 180: 177: 174: 170: 167: 164: 160: 157: 154: 150: 143: 138: 126: 123: 108: 98: 94: 90: 86: 80: 78: 73:This article 71: 62: 61: 56: 54: 47: 46: 41: 40: 35: 30: 21: 20: 8941: 8932: 8926: 8919: 8900: 8886: 8879: 8872: 8866: 8840: 8830: 8822: 8804: 8797: 8791: 8785: 8763: 8754: 8739: 8725: 8721: 8711: 8705: 8699: 8684: 8670: 8656: 8642: 8636: 8630: 8616: 8610: 8604: 8590: 8576: 8567: 8562:Bibliography 8397: 8393: 8378: 8374: 8362: 8358: 8343: 8339: 8327: 8323: 8311: 8307: 8291: 8287: 8277: 8267: 8259: 8255: 8247: 8243: 8235: 8231: 8223: 8219: 8211: 8207: 8199: 8195: 8187: 8183: 8167: 8163: 8155: 8151: 8143: 8139: 8123: 8119: 8111: 8107: 8099: 8095: 8083: 8079: 8059: 8055: 8043: 8016: 8001: 7997: 7980: 7963: 7946: 7938: 7923: 7919: 7902: 7894: 7890: 7859: 7855: 7839: 7820: 7816: 7808: 7804: 7796: 7792: 7784: 7780: 7772: 7749: 7745: 7727: 7719: 7715: 7699: 7695: 7679: 7675: 7659: 7655: 7626: 7622: 7610: 7593: 7589: 7581: 7577: 7569: 7544: 7536: 7532: 7515: 7511: 7494: 7490: 7473: 7426: 7422: 7414: 7410: 7402: 7387: 7383: 7375: 7371: 7355: 7340: 7336: 7320: 7316: 7306: 7298: 7294: 7277: 7273: 7265: 7250: 7246: 7226: 7205: 7201: 7190:Фанайлова Е. 7189: 7185: 7175: 7158: 7142: 7123: 7086: 7082: 7074: 7070: 7062: 7058: 7050: 7046: 7038: 7034: 7026: 7022: 7014: 7010: 7002: 6998: 6989: 6985: 6965: 6961: 6952: 6948: 6940: 6936: 6928: 6913: 6909: 6901: 6897: 6889: 6885: 6877: 6873: 6855: 6839: 6835: 6817: 6799: 6781: 6773: 6769: 6761: 6757: 6749: 6722: 6704: 6680: 6676: 6658: 6650: 6646: 6630: 6615: 6611: 6603: 6599: 6591: 6587: 6555: 6551: 6532: 6492: 6488: 6468: 6464: 6420: 6416: 6396: 6368: 6342: 6316: 6312: 6294: 6265: 6248: 6244: 6232: 6170: 6141: 6137: 6129: 6125: 6101: 6097: 6089: 6085: 6038: 6034: 6026: 6022: 5998: 5994: 5970: 5966: 5946: 5942: 5913: 5909: 5885: 5870: 5844: 5840: 5823: 5819: 5811: 5807: 5799: 5795: 5785: 5777: 5773: 5752: 5748: 5740: 5736: 5728: 5724: 5716: 5712: 5704: 5700: 5691: 5673: 5669: 5652: 5648: 5638: 5630: 5611: 5607: 5599: 5595: 5587: 5583: 5575: 5571: 5552: 5548: 5529: 5525: 5517: 5499: 5471: 5467: 5459: 5420: 5403: 5377: 5373: 5365: 5361: 5353: 5349: 5340: 5336: 5328: 5324: 5316: 5301: 5280: 5276: 5268: 5264: 5256: 5252: 5233: 5229: 5210: 5193: 5176: 5172: 5153: 5149: 5141: 5137: 5129: 5125: 5117: 5113: 5105: 5088: 5084: 5076: 5053: 5049: 5041: 5037: 5021: 5017: 5009: 5005: 4985: 4981: 4972: 4968: 4959: 4936: 4932: 4924: 4920: 4901: 4875: 4871: 4855: 4851: 4826: 4822: 4814: 4810: 4794: 4765: 4747: 4728: 4724: 4705: 4688: 4684: 4660: 4614: 4598: 4556: 4541: 4537: 4529: 4514: 4510: 4501: 4497: 4488: 4473: 4469: 4445: 4441: 4423: 4405: 4396: 4392: 4373: 4369: 4350: 4346: 4327: 4323: 4305: 4287: 4268: 4229: 4212: 4208: 4200: 4196: 4188: 4184: 4176: 4132: 4128: 4109: 4105: 4097: 4093: 4085: 4044: 4027: 4023: 4006: 3975: 3971: 3963: 3931: 3927: 3919: 3915: 3907: 3892: 3888: 3880: 3876: 3868: 3864: 3855: 3851: 3842: 3838: 3820: 3802: 3794: 3778: 3774: 3756: 3748: 3733: 3706: 3702: 3693: 3689: 3681: 3653: 3635: 3631: 3615: 3590: 3586: 3569: 3565: 3557: 3553: 3545: 3530: 3526: 3507: 3503: 3487: 3483: 3438: 3417: 3413: 3405: 3384: 3369: 3365: 3357: 3338: 3322: 3318: 3302: 3298: 3289: 3285: 3268: 3253: 3208: 3204: 3196: 3192: 3171: 3140: 3136: 3128: 3124: 3107: 3065: 3050: 3046: 3030: 2989: 2974: 2957: 2934: 2930: 2912: 2894: 2853: 2836: 2821: 2795: 2791: 2783: 2766: 2749: 2726: 2701: 2684: 2659: 2642: 2614: 2610: 2591: 2566: 2522: 2503: 2481:, p. 70 2424: 2415: 2394: 2385: 2376: 2363: 2353: 2343: 2334: 2325: 2316: 2308: 2295: 2282: 2273: 2266:la nuda vita 2265: 2260: 2251: 2242: 2233: 2228: 2224: 2219: 2209: 2200: 2190: 2180: 2171: 2154:money supply 2142: 2134: 2131:Donald Trump 2124: 2095: 2090: 2087:narcocorrido 2073: 2072: 2068: 2064: 2059: 2049: 2029: 2024: 2011: 2007:Apostle Paul 1985: 1979: 1970:biopolitical 1966: 1932: 1925: 1918:Robert Kurtz 1910: 1899: 1895: 1878: 1862: 1858: 1829: 1825:Emancipation 1810: 1806: 1802: 1797:Verschuldung 1796: 1793: 1789: 1773: 1769: 1764: 1760: 1756: 1746: 1729: 1705: 1702: 1694: 1679: 1668: 1666: 1660: 1655: 1652: 1636: 1632: 1627: 1622: 1618: 1614: 1611: 1605: 1600: 1595: 1591: 1587: 1583: 1581: 1564: 1559: 1556: 1551:ressentiment 1542: 1534: 1531: 1513: 1477: 1452: 1447: 1444:death of God 1437: 1428: 1419: 1416: 1402: 1396: 1378: 1365: 1361: 1356: 1352: 1329: 1309: 1297:unemployment 1282: 1261: 1245:Georg Simmel 1224: 1214: 1204: 1185: 1176: 1164: 1138: 1134: 1131: 1126:astrological 1122: 1110: 1101: 1087: 1084: 1080: 1076: 1073: 1070: 1067: 1057: 1053: 1051: 1026: 1021: 1017: 1013: 1011: 1007: 995: 994: 980: 969: 966:, about 1900 952: 948: 942: 934: 928: 924: 920: 918: 905: 902: 898: 884: 880: 874: 848:Georg Simmel 839: 832: 824: 811: 807:Léon Gautier 794: 787: 776: 772: 763: 744: 726: 723: 719: 702: 691: 675:monotheistic 671: 655: 615: 607:Norbert Bolz 600:original sin 585: 577: 546: 530: 521: 517: 512: 485: 478: 464:performative 460: 457: 453: 434: 430: 421: 398: 394:Michael Levi 371: 362: 335: 323: 310: 304: 297: 293: 280:post-secular 272: 250: 248: 228: 219: 218: 188: 165: 118: 102: 74: 50: 43: 37: 36:Please help 33: 8363:Martínez L. 2195:creativity. 2079:marginality 2040:pornography 2014:dispositive 1884:, Luhmann, 1712:art critics 1690:advertising 1489:René Girard 1460:Karl Löwith 1440:Zarathustra 1420:Vorstellung 1228:golden calf 1211:Augustine's 1200:existential 1196:ontological 1180:Existential 1155:trade union 1054:ungeheueren 1034:competition 834:typical of 727:unmittelbar 706:Erich Fromm 698:John Calvin 630:consumerism 525:rationality 390:Adam Müller 343:iconography 339:Reformation 93:subheadings 8964:Categories 8876:0012-0936. 8801:1085-1968. 8774:, 2017. — 8557:1669-3868. 8379:Serrano V. 8282:1669-3868. 8272:1669-3868. 7311:1669-3868. 7180:1669-3868. 7128:1669-3868. 6993:1085-1968. 6956:1085-1968. 6520:1669-3868. 5790:1669-3868. 5768:1669-3868. 5677:0012-0936. 5643:1669-3868. 4976:1085-1968. 4963:1085-1968. 4846:1669-3868. 4602:1085-1968. 3951:1669-3868. 3859:1085-1968. 3846:1085-1968. 3782:0012-0936. 3697:1085-1968. 3639:1085-1968. 3326:0012-0936. 2439:References 2158:Providence 2110:depression 1741:liberalism 1623:re-volutio 1592:Steigerung 1535:Steigerung 1501:Apocalypse 1464:Antichrist 1448:Steigerung 1432:nihilistic 1399:repression 1387:priesthood 1096:Karl Barth 860:humanities 659:Adam Smith 638:alienation 488:Protestant 231:capitalism 89:condensing 39:improve it 2479:Schöttker 2301:Aristotle 2223:The noun 2032:sexuality 1986:οἰκονόμος 1975:oikonomia 1850:Hölderlin 1686:marketing 1661:ex nihilo 1543:Umkehrung 1493:sacrifice 1213:model of 1178:destiny. 1090:) in the 990:The Trial 925:Schicksal 852:Max Weber 755:Spinoza's 747:pantheism 735:signified 731:signifier 687:catharsis 683:theocracy 573:Max Weber 541:semiotics 500:salvation 331:socialism 275:modernity 263:Karl Marx 244:atonement 235:Max Weber 200:Publisher 190:Sociology 105:June 2024 97:talk page 85:splitting 83:Consider 45:talk page 8860:62229797 8414:Editions 2144:Facebook 2114:neurotic 2074:Schuld's 1927:a priori 1890:esoteric 1886:Habermas 1846:Schiller 1737:progress 1588:Umkehr's 1473:humanism 1403:Urschuld 1249:Goethe's 1236:idolatry 1139:Trümmern 977:planning 885:Schulden 563:holistic 504:immanent 495:Puritans 470:Analysis 354:Creation 348:paganism 203:Suhrkamp 172:Language 77:too long 8405:Archive 8386:Archive 8367:Archive 8351:Archive 7194:Archive 2358:itself. 2348:guilt". 2234:Wergild 2137:El País 1982:Trinity 1499:of the 1332:Capital 1313:Dante's 1230:in the 986:Kafka's 973:capital 828:magical 678:Judaism 651:mimetic 491:ascetic 327:Overman 290:Summary 75:may be 8952: 8910: 8893: 8858: 8848: 8815: 8778: 8747: 8732: 8692: 8677: 8663: 8649: 8623: 8597: 8583: 8549: 8538: 8527: 8512: 8500: 8489: 8468: 8457: 8436: 8424: 8298: 8174: 8130: 8070: 8027: 7988: 7971: 7954: 7910: 7881: 7846: 7756: 7736: 7706: 7686: 7666: 7646: 7553: 7523: 7502: 7481: 7457: 7434: 7362: 7327: 7285: 7237: 7166: 7149: 7114: 7094: 6976: 6864: 6846: 6826: 6808: 6790: 6731: 6713: 6695: 6667: 6637: 6578: 6542: 6503: 6479: 6455: 6430: 6407: 6378: 6352: 6326: 6303: 6285: 6202: 6179: 6161: 6116: 6076: 6053: 6013: 5985: 5957: 5933: 5900: 5854: 5831: 5660: 5562: 5539: 5481: 5443: 5387: 5243: 5220: 5163: 5060: 5028: 4996: 4943: 4911: 4885: 4862: 4801: 4774: 4756: 4738: 4715: 4675: 4634: 4576: 4505:39-40. 4460: 4432: 4414: 4400:41-42. 4383: 4360: 4337: 4314: 4296: 4278: 4248: 4160: 4139: 4119: 4069: 4014: 3988: 3829: 3811: 3765: 3717: 3661: 3622: 3577: 3517: 3494: 3309: 3293:35—36. 3276: 3237: 3183: 3162: 3115: 3085: 3037: 3000: 2941: 2921: 2903: 2885: 2860: 2805: 2733: 2666: 2624: 2601: 2573: 2550: 2529: 2432:10:13) 2406:, and 2225:Schuld 2214:Kline) 2104:, and 2091:Schuld 2036:museum 2016:" (in 1935:Keynes 1848:, and 1842:Goethe 1813:utopic 1669:Umkehr 1656:Umkehr 1628:Umkehr 1619:Schuld 1615:Umkehr 1606:Umkehr 1601:Umkehr 1596:Umkehr 1584:Umkehr 1485:hubris 1456:growth 1265:Christ 1206:Dasein 1030:hubris 1022:Schuld 1018:Schuld 996:Schuld 981:Schuld 953:Schuld 929:Schuld 921:Schuld 906:Schuld 881:Schuld 840:Schuld 791:French 388:, and 265:, and 251:Schuld 176:German 152:Author 2229:Sculd 2164:Notes 2127:media 2053:Faust 1995:Nixon 1821:limbo 1497:beast 1257:Pluto 1253:Faust 1058:Sturz 1014:αιτια 923:with 793:for " 740:value 318:ethos 255:angst 182:Genre 8950:ISBN 8908:ISBN 8891:ISBN 8856:OCLC 8846:ISBN 8813:ISBN 8776:ISBN 8745:ISBN 8730:ISBN 8690:ISBN 8675:ISBN 8661:ISBN 8647:ISBN 8621:ISBN 8595:ISBN 8581:ISBN 8547:ISBN 8536:ISBN 8525:ISBN 8510:ISBN 8498:ISBN 8487:ISBN 8466:ISBN 8455:ISBN 8434:ISBN 8422:ISBN 8296:ISBN 8172:ISBN 8128:ISBN 8068:ISBN 8025:ISBN 7986:ISBN 7969:ISBN 7952:ISBN 7908:ISBN 7879:ISBN 7844:ISBN 7754:ISBN 7734:ISBN 7704:ISBN 7684:ISBN 7664:ISBN 7644:ISBN 7551:ISBN 7521:ISBN 7500:ISBN 7479:ISBN 7455:ISBN 7432:ISBN 7360:ISBN 7325:ISBN 7283:ISBN 7235:ISBN 7164:ISBN 7147:ISBN 7112:ISBN 7092:ISBN 6974:ISBN 6862:ISBN 6844:ISBN 6824:ISBN 6806:ISBN 6788:ISBN 6729:ISBN 6711:ISBN 6693:ISBN 6665:ISBN 6635:ISBN 6576:ISBN 6540:ISBN 6501:ISBN 6477:ISBN 6453:ISBN 6428:ISBN 6405:ISBN 6376:ISBN 6350:ISBN 6324:ISBN 6301:ISBN 6283:ISBN 6200:ISBN 6177:ISBN 6159:ISBN 6114:ISBN 6074:ISBN 6051:ISBN 6011:ISBN 5983:ISBN 5955:ISBN 5931:ISBN 5898:ISBN 5852:ISBN 5829:ISBN 5658:ISBN 5560:ISBN 5537:ISBN 5479:ISBN 5441:ISBN 5385:ISBN 5241:ISBN 5218:ISBN 5161:ISBN 5058:ISBN 5026:ISBN 4994:ISBN 4941:ISBN 4909:ISBN 4883:ISBN 4860:ISBN 4799:ISBN 4772:ISBN 4754:ISBN 4736:ISBN 4713:ISBN 4673:ISBN 4632:ISBN 4574:ISBN 4458:ISBN 4430:ISBN 4412:ISBN 4381:ISBN 4358:ISBN 4335:ISBN 4312:ISBN 4294:ISBN 4276:ISBN 4246:ISBN 4158:ISBN 4137:ISBN 4117:ISBN 4067:ISBN 4012:ISBN 3986:ISBN 3827:ISBN 3809:ISBN 3763:ISBN 3715:ISBN 3659:ISBN 3620:ISBN 3575:ISBN 3515:ISBN 3492:ISBN 3307:ISBN 3274:ISBN 3235:ISBN 3231:РГГУ 3181:ISBN 3160:ISBN 3113:ISBN 3083:ISBN 3035:ISBN 2998:ISBN 2939:ISBN 2919:ISBN 2901:ISBN 2883:ISBN 2858:ISBN 2803:ISBN 2731:ISBN 2664:ISBN 2622:ISBN 2599:ISBN 2571:ISBN 2548:ISBN 2527:ISBN 2303:and 1950:(in 1688:and 1646:and 1348:3:19 1062:Adam 1042:fall 858:and 733:and 590:and 213:1985 5695:42. 5344:37. 4492:40. 1642:as 1345:Gen 1159:IWW 1094:of 945:Ger 222:is 8966:: 8946:М. 8854:. 8809:L. 8770:: 8768:L. 8521:М. 8448:P. 8064:М. 8036:^ 8021:М. 8009:^ 7931:^ 7867:^ 7828:^ 7765:^ 7634:^ 7601:^ 7562:^ 7466:^ 7443:^ 7395:^ 7348:^ 7258:^ 7231:L. 7213:^ 7133:^ 7103:^ 6970:L. 6921:^ 6740:^ 6687:: 6685:L. 6623:^ 6572:М. 6563:^ 6525:^ 6512:^ 6497:L. 6473:L. 6439:^ 6401:L. 6387:^ 6361:^ 6335:^ 6273:^ 6256:^ 6211:^ 6188:^ 6149:^ 6108:: 6106:L. 6062:^ 6045:: 6043:L. 6005:: 6003:L. 5977:: 5975:L. 5951:L. 5921:^ 5892:: 5890:L. 5878:^ 5863:^ 5760:^ 5682:^ 5619:^ 5510:^ 5490:^ 5452:^ 5437:М. 5428:^ 5411:^ 5396:^ 5309:^ 5288:^ 5201:^ 5184:^ 5096:^ 5069:^ 4990:L. 4952:^ 4894:^ 4834:^ 4783:^ 4696:^ 4667:: 4665:L. 4643:^ 4622:^ 4607:^ 4585:^ 4564:^ 4549:^ 4522:^ 4481:^ 4452:: 4450:L. 4257:^ 4237:^ 4220:^ 4169:^ 4148:^ 4078:^ 4055:^ 4035:^ 3997:^ 3956:^ 3939:^ 3900:^ 3787:^ 3741:^ 3726:^ 3711:L. 3670:^ 3644:^ 3598:^ 3538:^ 3446:^ 3425:^ 3392:^ 3377:^ 3346:^ 3331:^ 3261:^ 3246:^ 3229:: 3227:М. 3216:^ 3177:М. 3148:^ 3094:^ 3073:^ 3058:^ 3009:^ 2994:L. 2982:^ 2965:^ 2950:^ 2869:^ 2844:^ 2829:^ 2814:^ 2774:^ 2757:^ 2742:^ 2709:^ 2692:^ 2675:^ 2650:^ 2633:^ 2582:^ 2559:^ 2538:^ 2511:^ 2486:^ 2471:^ 2446:^ 2402:, 2268:). 2100:, 1844:, 1840:, 1503:. 1198:, 947:. 850:, 846:, 689:. 665:, 510:. 384:, 380:, 286:. 261:, 48:. 8956:. 8914:. 8897:. 8862:. 8833:. 8819:. 8782:. 8751:. 8736:. 8696:. 8681:. 8667:. 8653:. 8627:. 8601:. 8587:. 8553:. 8542:. 8531:. 8516:. 8504:. 8493:. 8472:. 8461:. 8302:. 8178:. 8134:. 8074:. 8031:. 7992:. 7975:. 7958:. 7914:. 7885:. 7850:. 7760:. 7740:. 7710:. 7690:. 7670:. 7650:. 7557:. 7527:. 7506:. 7485:. 7461:. 7438:. 7366:. 7331:. 7289:. 7241:. 7170:. 7153:. 7118:. 7098:. 6980:. 6868:. 6850:. 6830:. 6812:. 6794:. 6735:. 6717:. 6699:. 6671:. 6641:. 6582:. 6546:. 6507:. 6483:. 6459:. 6434:. 6411:. 6382:. 6356:. 6330:. 6307:. 6289:. 6206:. 6183:. 6165:. 6120:. 6080:. 6057:. 6017:. 5989:. 5961:. 5937:. 5904:. 5858:. 5835:. 5664:. 5566:. 5543:. 5485:. 5447:. 5391:. 5247:. 5224:. 5167:. 5064:. 5032:. 5000:. 4947:. 4915:. 4889:. 4866:. 4805:. 4778:. 4760:. 4742:. 4719:. 4679:. 4638:. 4580:. 4464:. 4436:. 4418:. 4387:. 4364:. 4341:. 4318:. 4300:. 4282:. 4252:. 4164:. 4143:. 4123:. 4073:. 4018:. 3992:. 3978:. 3833:. 3815:. 3769:. 3721:. 3665:. 3626:. 3581:. 3521:. 3498:. 3313:. 3280:. 3241:. 3187:. 3166:. 3119:. 3089:. 3041:. 3004:. 2945:. 2925:. 2907:. 2889:. 2864:. 2809:. 2737:. 2670:. 2628:. 2605:. 2577:. 2554:. 2533:. 2148:" 2139:" 2135:" 1315:" 1299:. 1268:" 1251:" 1190:" 1149:" 1116:( 594:" 557:" 125:) 119:( 107:) 103:( 99:. 81:. 55:) 51:(

Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.

Index