Suchergebnisse

Este trabajo explica las diferencias conceptuales que existen entre dos de las principales corrientesque integran lo que se conoce en las ciencias sociales como conservadurismo: laDemocracia Cristiana y el neo-liberalismo. Se exponen los principios filosóficos y programá-ticos de ambas corrientes de pensamiento a la luz de los trabajos de sus propios partidarios,Friedrich Von Hayek para el neoliberalismo, y Ludwig Erhard por la Democracia Cristiana. ; This work explains the conceptual differences between two of the main theoretical currentsthat are known in social sciences as Conservatism: the Christian Democracy and the neo-liberalism.The paper also explains the philosophical and programmatic principles of both currentsof thought in the light of the works of its own partisans, Friedrich Von Hayek for the neoliberalism,and Ludwig Erhard in the case of Christian Democracy.

This article critiques policies aimed at income redistribution within the framework of Marx's critique of political economy. The 'Neoliberal' characterization of capitalist history, the tendency to divide capitalism into distinct sub-periods or phases, continues to play a significant role for describing changes to social policy in the United States. Prominent academics and public intellectuals continue to hold spirited debates over whether or not welfare spending in the United States has become less generous over the years, owing to increasing 'neoliberalization' of the American economy. This mixed-methods research paper analyzes trends in social welfare spending and income inequality for the United States. To supplement the analysis, a novel dataset on Distributional National Accounts from the Bureau of Economic Analysis is also analyzed. Evidence suggests previous concerns in the literature are unfounded and are not borne out by empirical evidence.

AbstractOver the past few decades, the desire of residents on urban peripheries in Brazil to have their own businesses has grown. Consequently, several authors have critically pointed out the advance of neoliberal ideas among the urban popular classes. In this article I discuss the origins of this 'entrepreneurial disposition' and its relationship with neoliberal discourse that seeks to encourage 'entrepreneurialism of oneself'. The analysis presented in this article is based on ethnographic research carried out among entrepreneurial workers on the outskirts of São Paulo through in‐depth interviews focusing on life histories and participant observation in strategic spaces (online and in person) during 2020 and 2021. I explore adherence and opposition to and resignification of neoliberal entrepreneurial ideology from different cultural and material backgrounds by retelling the history of five entrepreneurs from three different families. I argue that rather than neoliberal ideas being an ideological conviction, they are embedded in social practices that are quite common in the periphery of São Paulo. Therefore, they should be analysed in the light of these previously existing practices and moralities. From a peripheral point of view, ethnographic analysis also allows us to examine the limits of this embeddedness and shed light on possible forms of resistance.

New Age inanışlar ile neoliberalizmin yükselişinin bir bağlantısı vardır. Neoliberal birey kolektiviteden uzak bir yalnızlık ortamında bir girişimci gibi kendine özgün yeni bir benlik inşa eder. Bu makale neoliberal öznenin özgün benliğini ve gerçekliğini yaratmaya zorlandığı bir sosyal yapı içerisinde yöneldiği öznel bir inanç sistemini konu almaktadır. Makalenin temel argümanı neoliberal özenin acılarını dindirmeye yönelik pek çok inanç ve uygulama sunan New Age'in geç kapitalizmin bir ürünü olduğu üzerinedir. Bu argüman, önce moderniteden postmoderniteye geçişte öznelliğin dönüşümü konusuna; daha sonra postmodernitenin ekonomik altyapısını oluşturan geç kapitalizmde kültürün depolitizasyonu meselesine; akabinde bu depolitize olmuş kültürün içinde gelişen New Age eğilimlerin iyileştirici vaadinin arka planına; son olarak New Age'in içinde konumlandığı yeni paradigma olan Kuantum mistisizmi ve bunun küresel anlamadaki popülerliğinin ardında yatan psikanalitik kökenlere değinilerek geliştirilmektedir.

Social workers either treat or refer clients to psychotherapies that reflect dominant societal beliefs with neoliberal underpinnings. Despite efforts to adapt treatments to different racial, ethnic and socio-economic groups, deeply embedded values of individuality and resilience remain in most mainstream psychotherapies. While the field is broad, encompassing hundreds of different therapies with various goals, deliveries and indicators of change, most modern treatments draw upon such ideas. Neoliberal values of free choice, creativity, self-expression and permission for people to shape themselves confer many benefits, but they also limit the conception and delivery of interventions, and contribute to inequality in service usage and outcomes. By critically analysing neoliberal cultural ideas of resiliency and individualism, and how they embed themselves in psychotherapeutic theories and practice, social workers may be able to create treatments that are more culturally competent and palatable to underserved populations and those suffering from the effects of structural inequities.

Global yoga has become exceptionally popular. The emic description of this global yoga network is often called Yogaland. This paper maps out some of the key topographical features of this metaphysical, social imaginary –scape, and situates the physical body of the global yoga practitioner within a complex entanglement of intersecting social, political, economic and theological 'worlds'. This paper first explores how the concept of spiritual bypass effects a particular averted gaze towards problematic issues within Yogaland. This leads to the second part of the paper that discusses the fundamental nature of entanglement, which often involves being entangled in worlds the individual would not want, mean to be, or perhaps even be aware, exist. Therefore, this paper identifies ways in which global yoga participants are socialised through their neo-liberal subjectivities to unwittingly support, in an often banal way, a Hindu supremacist ideology; which, in turn, can lead to a type of 'yoga fundamentalism'.