By Daniel Bell
Daniel Bell assesses the influence of Christian resistance to capitalism in Latin the US, and the results of theological debates that experience emerged from this. He makes use of postmodern severe idea to enquire capitalism, its impression upon human hope and the Church's reaction to it, in an intensive account of the increase, failure and destiny customers of Latin American liberation theology.
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Extra resources for Liberation Theology after the End of History: The refusal to cease suffering (Routledge Radical Orthodoxy)
Sample text
It is not wedded to any single mode of production or logic of accumulation but instead effects an “isomorphy” between formations – be they states or modes of production. In other words, capitalism as an axiomatic can effect surplus value from a diversity of formations. As Deleuze writes: To the extent that capitalism constitutes an axiomatic (production for the market), all States and all social formations tend to become isomorphic in their capacity as models of realization: there is but one centered world market, the capitalist one, in which even the so-called socialist countries participate .
The early liberals insisted that the state coordinate its governing activities with those forces already at play within society. Civil society, then, is not a space that is fundamentally antagonistic to government. On the contrary, Foucault insists, the early liberal conception of civil society is rightly understood as the correlate of a particular art of government: recall that in response to a crisis in state reason’s art of government, civil society was put forward as that space deemed capable of governing the non-totalizable multitude of economic subjects of interest.
It marked a rupture of the self with the self, the past, and the world. Hence, Christian care of the self was oriented not so much towards the acquisition of truth and the establishment of a self as it was towards the renunciation and sacrifice of the self. ”61 Foucault then takes up exagoreusis, the form of confession and penance that developed in the monastic traditions of the fourth century and that marks a further modification and intensification of the ancient tradition in two important ways.