Intellectual Work and the Spirit of Capitalism

2014 ◽  
Author(s):  
Thomas Kemple
Keyword(s):  
Intellectual Work ◽  
Spirit Of Capitalism

Kreation und Zeit

2006 ◽  
Vol 51 (1) ◽  
pp. 118-133
Author(s):  
Renate Schlesier
Keyword(s):  
Central Position ◽  
Intellectual Work ◽  
Eine Analyse ◽  
Artistic Production ◽  
Poetic Creation

Das Inspirationskonzept ist für Prousts selbstreflexive Bestimmung künstlerischer Produktion von zentraler Bedeutung (dies läßt sich durch eine Analyse von Textstellen sowohl aus dem letzten Teil von Prousts Recherche als auch aus dem Kontext von Jean Santeuil und Contre Sainte-Beuve zeigen). Prousts spezifische Bestimmung der Inspiration als etwas, das auf intellektuelle Arbeit nicht verzichten kann, unterminiert jedoch antiintellektualistische platonische Dichtungslehren. Dies impliziert zudem, daß Proust die Kluft zwischen Künstlern und Nicht-Künstlern für unüberbrückbar erklärt. Inspiration ist für Proust etwas Verzauberndes, weil sie wiedergefundene Zeit ist, die jedoch erst im poetischen Kreationsprozeß Gestalt gewinnt. The concept of inspiration occupies a central position in the realm of Proust’s self-reflexive evaluation of artistic production (as can be demonstrated by an analysis of passages bothfrom the last part of Proust’s ›Recherche‹ and from the context of ›Jean Santeuil‹ and ›Contre SainteBeuve‹). Yet by evaluating inspiration as something that could not do without intellectual work, Proust undermines anti-intellectualistic platonizing poetics. In addition, this implies that Proust declares the gap between artists and non-artists as unbridgeable. For Proust, inspiration is enchanting because it is time regained, but takes shape only in the process of poetic creation.

Optimizing The Training Process Of Students From Physical Education And Sports Department Through Techniques Of Intellectual Work

2019 ◽  
pp. 63-70
Author(s):  
Elena Moldovan ◽  
Veronica Mindrescu
Keyword(s):  
Physical Education ◽  
Self Esteem ◽  
Training Process ◽  
High Demand ◽  
Intellectual Work ◽  
Work Style ◽  
Methods And Techniques ◽  
Positive Results

Projecting the educational and didactical work presumes using certain strict techniques, supported by methods and means of intellectual work. The high demand of education, permanent education, obliges students to revalue their principles, objectives, structure, methodology and work style, to adequately respond to the ever increasing requirements that society brings forward. The main purpose of this paper is identifying the influence of intellectual work techniques on the process of training by scientifically understanding the domain of physical education and sport, the transfer ability of skills in terms of situations and modalities of work within the physical education and sports domain. In this context, the positive results of evaluating distributive attention and psychological fatigue through the Prague Test, the Toulouse Pierron Test and the test for determining self-esteem, all have proven that the methods and techniques of intellectual work used here have been efficient confirming the hypothesis.

scholarly journals Tourism worldmaking and market post-truth: Borat’s new spirit of capitalism

2021 ◽  
pp. 146879762110199
Author(s):  
Rodanthi Tzanelli
Keyword(s):  
Social Groups ◽  
The United States ◽  
Critical Examination ◽  
Individual Freedom ◽  
International Tourist ◽  
Media Markets ◽  
Spirit Of Capitalism ◽  
The Aesthetic ◽  
Phased Development ◽  
Host Nation

The article develops a theoretical framework for the critical examination of cinematic tourist design. Considering ‘film-induced tourism’ as part of a bigger system involving the design of mobilities, it interrogates the connection between the aesthetic and ethical principles that end up informing the engineering of national hospitality in media platforms. The design, which is managed by a ‘worldmaking authority’ or network encompassing the host nation state and international tourist and media markets, conforms to the rationalised rules of what Boltanski and Chiapello termed the ‘new spirit of capitalism’, which mobilises romantic ideals of individual freedom to sell landscapes and exotic cultural characters. The phased development of such mobilities conforms to contingency and is indifferent to the welfare of particular social groups. The model is exemplified through the phased design of mobilities out of two films with virulent sexist and antisemitic content centred on the journeys of the fictional Kazakh journalist Borat to the United States.

DAVID HUME AS A PROTO-WEBERIAN: COMMERCE, PROTESTANTISM, AND SECULAR CULTURE

2020 ◽  
Vol 37 (1) ◽  
pp. 190-212
Author(s):  
Margaret Schabas
Keyword(s):  
Catholic Church ◽  
Cultural Context ◽  
David Hume ◽  
Max Weber ◽  
Good Reason ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Secular Culture ◽  
Spirit Of Capitalism ◽  
The Church

AbstractDavid Hume wrote prolifically and influentially on economics and was an enthusiast for the modern commercial era of manufacturing and global trade. As a vocal critic of the Church, and possibly a nonbeliever, Hume positioned commerce at the vanguard of secularism. I here argue that Hume broached ideas that gesture toward those offered by Max Weber in his famous Protestant Ethic and the Spirit of Capitalism (1904-5). Hume discerned a strong correlation between economic flourishing and Protestantism, and he pointed to a “spirit of the age” that was built on modern commerce and fueled by religious tolerance. The Roman Catholic Church, by contrast, came under considerable attack by Hume, for fostering intolerance and draining and diverting funds. Hume recognized several of the dispositions that later appealed to Weber: an increased work ethic and tendency to frugality, enterprise, and investment in Protestant regions. A neo-Weberian literature now points to additional factors, the spread of literacy and the fostering of a network of trust among strangers, both of which Hume noted. Insofar as modern commerce both feeds upon and fosters more liberties and representative government, Hume also linked these with the advent and spread of Protestantism. My aim is not to suggest that these arguments have merit—there is good reason to question each and every assertion under the historical microscope—but rather to highlight the broader religious and cultural context in which Hume’s economics was broached.

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