Examen de la crítica de Karl Polanyi a la totalización económica de la vida humana
Karl Polanyi was not a usual anthropologist, but rather a critical historian of economy who, nevertheless, was committed to a heterodox anthropological reflection whose analysis was finally aimed at the historical development of modern industrial market-based societies; and certainly never avoided t...
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Universidad Complutense de Madrid (España)
2014
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economía substantiva democratización de la vida economía Market society liberal utopia economic fallacy economism economic liberalism economic and technical totalization of human life substantive economy democratization of economic life Sociedad de mercado utopía liberal falacia económica economicismo liberalismo económico totalización económico-técnica de la vida humana |
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economía substantiva democratización de la vida economía Market society liberal utopia economic fallacy economism economic liberalism economic and technical totalization of human life substantive economy democratization of economic life Sociedad de mercado utopía liberal falacia económica economicismo liberalismo económico totalización económico-técnica de la vida humana Polo Blanco, Jorge Examen de la crítica de Karl Polanyi a la totalización económica de la vida humana |
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Karl Polanyi was not a usual anthropologist, but rather a critical historian of economy who, nevertheless, was committed to a heterodox anthropological reflection whose analysis was finally aimed at the historical development of modern industrial market-based societies; and certainly never avoided the most urgent problems of his frenetic era, since his theoretical intervention was also intended to be political. The Polanyian work has to be considered as one of the most essential knots within social sciences' history, and his core approaches constitute a wake-up call which still echoes loudly in the second decade of the 21st century. Indeed, when the furious come-back of market civilization reaches once more, at an increased and more powerful scale, the dimension of a catastrophe, recalling Karl Polanyi is far beyond the limits of a mere exercise of academic erudition.
It is important to explain whatthe economic totalization of human life we refer to in the title of the research means, as we intend to allude to an "anthropological danger" which constitutes one of the most crucial axes underneath the whole Polanyian thinking. Indeed, Polanyi understood that the dynamics attached to a completely emancipated and omnipotent market mechanism, as the defining feature of the moderneconomic institutional framework, had questioned the subsistence itself of human nature. The danger was of an ultimate, anthropologic quality, since the most vital resources of the human community were losing its consistency as they were being progressively subsumed in the market-based mechanism and integrated in an institutional and normative framework in which it was beginning to be considered that every domain of human social life had to be at the service of the economic activity, with the latter having lost its subordinate place within the cultural order.
Thus, Polanyi's work seems to preferably deal with the serious historical-cultural consequences unleashed by the utopian attempt of putting into practice the principles established by the economic liberalism. The defensive reactions of a social fabric in the process of being consolidated at a market society scale, that is, in the process of witnessing how all their community fabrics and their non-economic bondsare being reduced to mere abstractly economic relationships, were formed in many different ways. Fascism was, perhaps, the most terrifying and cutting one, and could be understood as a sort of evil and criminal restoration of politics in a dismembered world. Some other reactions to the corporate breakdown of the world, however, should have been able to walk towards some kind of "industrial democracy". Anyhow, and as we will be able to prove after this thorough study of the details of Karl Polanyi's work, one of the most important thesis which emanates from the latter can be formulated as follows: the market society must be defined as anthropologically anomalous and socially self-destructive.
The implementation of the liberal economic utopia was close to dismembering the anthropologic consistency of human being and this is the danger that beats at the core of the Polanyian political concern. Indeed, if democratising the economy by means of some sort of non-technocratic a non-centralised socialism entails ending with the tyranny of the market system, which subjected the whole social life to the autonomous necessities of an emancipated economy, it should not be forgotten that Polanyi's final concern is also anthropological, since themain reason for pursuing the decommercialization of social relationships was the restoration, as far as possible, of personal and community relationships. Therefore, Polanyi promoted a sort of democratic socialism which would institutionalise an economy at the service of common people so that, precisely and above all, these people would find themselves again in a different sociability, one that was not determined by the tyranny of a totalizing commodification and that maintained, as much as possible, a substratum of community human bonds and a reserve of personal bonds free from the homogenising schemes of the hypertrophied economic and technical relationships. |
| author2 |
Fuentes Ortega, Juan Bautista (Universidad Complutense de Madrid - Dpto. Facultad de Filosofía) |
| author_facet |
Fuentes Ortega, Juan Bautista (Universidad Complutense de Madrid - Dpto. Facultad de Filosofía) Polo Blanco, Jorge |
| format |
text (thesis) |
| author |
Polo Blanco, Jorge |
| author_sort |
Polo Blanco, Jorge |
| title |
Examen de la crítica de Karl Polanyi a la totalización económica de la vida humana |
| title_short |
Examen de la crítica de Karl Polanyi a la totalización económica de la vida humana |
| title_full |
Examen de la crítica de Karl Polanyi a la totalización económica de la vida humana |
| title_fullStr |
Examen de la crítica de Karl Polanyi a la totalización económica de la vida humana |
| title_full_unstemmed |
Examen de la crítica de Karl Polanyi a la totalización económica de la vida humana |
| title_sort |
examen de la crítica de karl polanyi a la totalización económica de la vida humana |
| publisher |
Universidad Complutense de Madrid (España) |
| publishDate |
2014 |
| url |
https://dialnet.unirioja.es/servlet/oaites?codigo=43949 |
| work_keys_str_mv |
AT poloblancojorge examendelacriticadekarlpolanyialatotalizacioneconomicadelavidahumana |
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1718346621511532544 |
| spelling |
oai-TES00000072242021-05-04Examen de la crítica de Karl Polanyi a la totalización económica de la vida humanaPolo Blanco, Jorgeeconomía substantivademocratización de la vida economíaMarket societyliberal utopiaeconomic fallacyeconomismeconomic liberalismeconomic and technical totalization of human lifesubstantive economydemocratization of economic lifeSociedad de mercadoutopía liberalfalacia económicaeconomicismoliberalismo económicototalización económico-técnica de la vida humanaKarl Polanyi was not a usual anthropologist, but rather a critical historian of economy who, nevertheless, was committed to a heterodox anthropological reflection whose analysis was finally aimed at the historical development of modern industrial market-based societies; and certainly never avoided the most urgent problems of his frenetic era, since his theoretical intervention was also intended to be political. The Polanyian work has to be considered as one of the most essential knots within social sciences' history, and his core approaches constitute a wake-up call which still echoes loudly in the second decade of the 21st century. Indeed, when the furious come-back of market civilization reaches once more, at an increased and more powerful scale, the dimension of a catastrophe, recalling Karl Polanyi is far beyond the limits of a mere exercise of academic erudition. It is important to explain whatthe economic totalization of human life we refer to in the title of the research means, as we intend to allude to an "anthropological danger" which constitutes one of the most crucial axes underneath the whole Polanyian thinking. Indeed, Polanyi understood that the dynamics attached to a completely emancipated and omnipotent market mechanism, as the defining feature of the moderneconomic institutional framework, had questioned the subsistence itself of human nature. The danger was of an ultimate, anthropologic quality, since the most vital resources of the human community were losing its consistency as they were being progressively subsumed in the market-based mechanism and integrated in an institutional and normative framework in which it was beginning to be considered that every domain of human social life had to be at the service of the economic activity, with the latter having lost its subordinate place within the cultural order. Thus, Polanyi's work seems to preferably deal with the serious historical-cultural consequences unleashed by the utopian attempt of putting into practice the principles established by the economic liberalism. The defensive reactions of a social fabric in the process of being consolidated at a market society scale, that is, in the process of witnessing how all their community fabrics and their non-economic bondsare being reduced to mere abstractly economic relationships, were formed in many different ways. Fascism was, perhaps, the most terrifying and cutting one, and could be understood as a sort of evil and criminal restoration of politics in a dismembered world. Some other reactions to the corporate breakdown of the world, however, should have been able to walk towards some kind of "industrial democracy". Anyhow, and as we will be able to prove after this thorough study of the details of Karl Polanyi's work, one of the most important thesis which emanates from the latter can be formulated as follows: the market society must be defined as anthropologically anomalous and socially self-destructive. The implementation of the liberal economic utopia was close to dismembering the anthropologic consistency of human being and this is the danger that beats at the core of the Polanyian political concern. Indeed, if democratising the economy by means of some sort of non-technocratic a non-centralised socialism entails ending with the tyranny of the market system, which subjected the whole social life to the autonomous necessities of an emancipated economy, it should not be forgotten that Polanyi's final concern is also anthropological, since themain reason for pursuing the decommercialization of social relationships was the restoration, as far as possible, of personal and community relationships. Therefore, Polanyi promoted a sort of democratic socialism which would institutionalise an economy at the service of common people so that, precisely and above all, these people would find themselves again in a different sociability, one that was not determined by the tyranny of a totalizing commodification and that maintained, as much as possible, a substratum of community human bonds and a reserve of personal bonds free from the homogenising schemes of the hypertrophied economic and technical relationships.Karl Polanyi no fue un antropólogo al uso, sino más bien un historiador crítico de la economía que, no obstante, se embarcó en una heterodoxa reflexión antropológica que tomaba por objeto último de su análisis el devenir histórico de las modernas sociedades industriales de mercado; y, desde luego, nunca se desentendió de los problemas más acuciantes de su trepidante época, pues su intervención teórica también quería ser política. La obra polanyiana ha de ser considerada como uno de los nudos más esenciales dentro de la historia de las ciencias sociales, y sus planteamientos axiales constituyen un aldabonazo que aún resuena con vigor en la segunda década del siglo XXI. En efecto, cuando el resurgir furioso de la civilización del mercado alcanza de nuevo, en una escala ampliada y potenciada, una dimensión de catástrofe, revivir a Karl Polanyi sobrepasa con creces los límites de un mero ejercicio de erudición académica. Es importante notar a qué se refiere esa totalización económica de la vida humana a la que hacemos referencia en el título de la investigación, ya que con ello queremos aludir a un "peligro antropológico" que constituye uno de los nervios más decisivos que recorren todo el pensamiento polanyiano. En efecto, Polanyi entendía que la dinámica inherente a un mecanismo de mercado completamente emancipado y omnipotente, como característica definitoria de la institucionalidad económica moderna, había puesto en entredicho la subsistencia misma de la cultura humana. El peligro era de una cualidad última, antropológica, toda vez que los resortes más vitales de la comunidad humana estaban perdiendo su consistencia al ir quedando progresivamente subsumidos en el mecanismo mercantil e integrados en un marco institucional y normativo dentro del cual se empezaba a estimar que todo dominio de la vida social humana había de estar al servicio de la actividad económica, habiendo perdido ésta su lugar subordinado dentro del orden cultural. La obra de Polanyi, por lo tanto, parece ocuparse preferentemente de las graves consecuencias histórico-culturales desatadas por el intento utópico de poner en práctica los principios establecidos por el liberalismo económico. Las reacciones defensivas de un cuerpo social en trance de ser refundido a la escala de una sociedad de mercado, esto es, en trance de ver reducidos todos sus tejidos comunitarios y todos sus lazos de suyo no-económicos a meras relaciones abstractamente económicas, se constituyeron de muy diversas maneras. El fascismo fue, tal vez, la más horrísona y lacerante, y podría entenderse como una suerte de recuperación perversa y criminal de la política en un mundo desmembrado. Otras respuesta a la descomposición mercantil del mundo, empero, habían de poder caminar hacia alguna suerte de "democracia industrial". En cualquier caso, y como podremos comprobar tras este largo recorrido por los vericuetos de la obra de Karl Polanyi, una de las tesis más importantes que se desprenden de dicha obra puede enunciarse como sigue: la sociedad de mercado debe caracterizarse como antropológicamente anómala y socialmente autodestructiva La puesta en práctica de la utopía económica liberal estuvo a punto de desmembrar la propia consistencia antropológica del hombre, y es éste el peligro que late en el fondo de la preocupación política polanyiana. En efecto, si democratizar la economía a través de alguna forma de socialismo no tecnocrático y no centralizado implica terminar con la tiranía del sistema de mercado, que sometía toda la vida social a las necesidades autónomas de una economía emancipada, no debe olvidarse que la preocupación última de Polanyi es también antropológica, toda vez que la desmercantilización de las relaciones sociales había de perseguirse antes que por otro motivo para recuperar en la medida de lo posible las relaciones personales y comunitarias. Por lo tanto, Polanyi auspiciaba una suerte de socialismo democrático que institucionalizara una economía al servicio de la gente común, pero precisamente y ante todo para que estas gentes volvieran a encontrarse en una sociabilidad distinta no atravesada por la tiranía de la mercantilización totalizadora y que conservase, en la medida de lo posible, un substrato de vínculos humanos comunitarios y una reserva de lazos personales no mediatizados por los esquemas homogeneizadores de las hipertrofiadas relaciones económico-técnicas.Universidad Complutense de Madrid (España)Fuentes Ortega, Juan Bautista (Universidad Complutense de Madrid - Dpto. Facultad de Filosofía)Rendueles Menéndez de Llano, César (Universidad Complutense de Madrid - Dpto. Facultad de Trabajo Social)2014text (thesis)application/pdfhttps://dialnet.unirioja.es/servlet/oaites?codigo=43949spaLICENCIA DE USO: Los documentos a texto completo incluidos en Dialnet son de acceso libre y propiedad de sus autores y/o editores. 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