Historical Ethos, Quadruple Ethos of the Capitalist Modernity and Baroque Ethos: Contributions of B. Echeverría for a Critical Theory from the Americas

While the majority of the scientific community holds Marxian Value and Price Theory to be internally inconsistent because of the so-called “transformation problem”, these claims can be sufficiently refuted. The key to the solution of the “transformation problem” is quite simple, so this contribution, because it requires the rejection of simultanism and physicalism, which represent the genuine method of neoclassical economics, a method that is completely incompatible with Marxian Critique of Political Economy. Outside of the iron cage of neoclassical equilibrium economics, Marxian ‘Capital’ can be reconstructed without neoclassical “pathologies” and offers us a whole new world of analytical tools for a critical theory of capitalist societies and its dynamics.

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Critical theory, the left and media policy: The Latin American progressive governments case study

Comunicación y Sociedad ◽

10.32870/cys.v0i24.2524 ◽

2015 ◽

Vol 0 (24) ◽

pp. 95-126

Author(s):

Ángel Badillo ◽

◽

Guillermo Mastrini ◽

Patricia Marenghi ◽

◽

...

Keyword(s):

Critical Theory ◽

Latin American ◽

Media Policy

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Veiled Theory: The Transmutation of Anthropology in T. S. Eliot's Critical Method

Paragraph ◽

10.3366/prg.2007.0007 ◽

2006 ◽

Vol 29 (3) ◽

pp. 77-94 ◽

Cited By ~ 1

Author(s):

Adam Trexler

Keyword(s):

Critical Theory ◽

Literary Criticism ◽

Literary Theory ◽

Institutional Framework ◽

Philosophical Investigation ◽

Institutional History ◽

Human History ◽

Critical Practice ◽

The Absolute ◽

Historical Moment

While literary criticism is often seen as an unself-reflective forerunner to literary theory, this article argues that T.S. Eliot's theory of critical practice was a philosophically informed methodology of reading designed to create a disciplinary and institutional framework. To reconstruct this theory, it enriches theoretical methodology with intellectual and institutional history. Specifically, the article argues that Eliot's early critical theory depended on the paradigms of anthropology and occultism, developed during his philosophical investigation of anthropology and Leibniz. From this investigation, Eliot created an occult project that used spiritual monads as facts to progress toward the Absolute. The article goes on to argue that Eliot's methodology of reading was shaped by anthropology's and occultism's paradigms of non-academic, non-specialist reading societies that sought a super-historic position in human history through individual progress. The reconstruction of Eliot's intellectual and institutional framework for reading reveals a historical moment with sharp differences and surprising similarities to the present.

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