نوع مقاله : مقاله پژوهشی
نویسنده
استادیار علوم سیاسی دانشگاه تهران، تهران، ایران
چکیده
نویسنده دولت را «یک پارادایم قدرت» تعریف می‌کند و درصدد شرح رابطۀ اَبَرارگانیستی آن با سرمایه‌داری است. به زعم وی، در هر جامعه یک پارادایم قدرت مستقر و سه طبقه اجتماعی (شامل طبقه پارادایمی، طبقه ضدّپارادایمی و طبقه غیرپارادایمی) وجود دارد. هر یک از این سه طبقه، سرمایه‌داری ویژه خود را در جامعه در قالب «سرمایه‌داری پارادایمی، سرمایه‌داری ضدّپارادایمی و سرمایه‌داری غیرپارادایمی» ایجاد می‌کند. با این حال، همه این اَشکال سه‌گانه سرمایه‌داری، فرصت برابر برای رشد نمی‌یابند بلکه فقط شکل خاصّی از آنها (یعنی سرمایه‌داری پارادایمی) تکامل یافته و مسلط می‌شود. به زعم نویسنده، هر پارادایم قدرت فقط نیروهای پارادایمی خود را رشد می‌دهد. بنابراین در هر جامعه، فقط آن دسته از نیروهای سرمایه‌داری امکان تکامل طولانی مدت می‌یابند که جزو «طبقه پارادایمی» محسوب شده و با نظم پارادایمی (یا ساختار انباشت، هژمونی، هویت و مشروعیت پارادایم قدرت مستقر در آن جامعه) تناسب و سازواری قوی داشته باشند. وی در ادامه، فرایند تاریخی خاصّی را شرح می‌دهد که طی آن، پارادایم قدرت مستقر در هر جامعه، یک «الگوی جبری بقاء» و «حافظه خطّی انباشت و رشد» در ذهن همه انواع سه‌گانه سرمایه‌داری در جامعه ایجاد می‌کند و آنها را متقاعد و مجبور می‌سازد که برای تضمین بقاء و تداوم رشد خود، وارد مسیر سازواری با نظم پارادایمی شوند و فراتر از آن، بکوشند تا با استحاله خویش، خود را به جزئی از ابرارگانیسم دولت یا پارادایم قدرت مستقر در جامعه تبدیل سازند. در نتیجه، به زعم نویسنده انباشت بنیادین سرمایه در هر جامعه، تابع منطق سه‌پایه «سازواری اقتضائی؛ استحاله-الحاق؛ و مالکیت طبیعی دوگانه» می‌شود و نتیجه آن، «ازخودبیگانگی خودبخود سرمایه‌داری» و «ظهور یک سرمایه‌داری پردازش شده» در همه جوامع است. وی این سرمایه‌داری پردازش‌شده را «سرمایه‌داری آدامانتین یا الماس‌گونه» می‌نامد و ماهیت، منطق درونی و وجوه اصلی آن را شرح می‌دهد.
کلیدواژه‌ها
- پارادایم قدرت
- ازخودبیگانگی خودبخود سرمایه‌داری
- سرمایه‌داری آدامانتین
- سرمایه‌داری دولتی
- سرمایه‌داری سیاسی
- سرمایه‌داری سازمانیافته
موضوعات
عنوان مقاله [English]
Processed Capitalism (Beyond Marxian and Weberian Interpretations)
نویسنده [English]
- Sajjad Sattari
Assistant Professor, Department of Political Science, University of Tehran, Tehran, Iran
چکیده [English]
Introduction
The author defines capitalism as “a natural consequence of human activity and success in the fundamental accumulation of capital, within any society, with any political economy structure and with any methods, forms, or means”. Although various forms of capitalism exist within each society, not all forms have equal opportunities to flourish; rather, a specific form of capitalism evolves and comes to dominate in each society. The present article aimed to shed light on the nature of this phenomenon by answering the following question: Why and how is only a particular form of capitalism considered rational in each society, and as a result, positioned for furthur growth and evolution?
Materials and Methods
The present study attempted to develop a specific theoretical approach under the concept of “Paradigm of Power” (Sattari 2011; 2023), offering a new supra-organismic explanation of its relationship with capitalism.
Results and Discussion
The author has four interconnected arguments:
First Argument; If the state is defined as “a paradigm of power”, it can be claimed that in every society, there is an established paradigm of power and three social class including “paradigmatic class, anti-paradigmatic class and non-paradigmatic class”. Each of these classes creates its own capitalism in every society in the form of paradigmatic capitalism, anti-paradigmatic capitalism, and non-paradigmatic capitalism. However, these three forms of capitalism do not have an equal opportunity to flourish and develop in any society. Only paradigmatic capitalism constantly grows and becomes the dominant form of capitalism in all societies. The root of this phenomenon lies in the concern with preserving and reproducing “the paradigmatic order”. Every paradigm of power seeks to maintain and reproduce the paradigmatic order—or its structure of accumulation, hegemony, identity, and legitimacy—within society and to resolve this concern, it has a “mechanism of structural attraction and structural repulsion”. Under the influence of this automatic mechanism, every paradigm of power (such as paradigm of power of the Islamic Republic in Iranian society) merely attracts and developes its “affiliated and paradigmatic elites”.
Hence, in every society, only those capitalist forces have the feasibility of long-term accumulation and growth, which are considered as “paradigmatic class” and have a strong correspondence and consistency with the paradigmatic order. Accordingly, every paradigm of power recognizes only compatible capitalism as “rational capitalism” and so on, by utilizing the legal, political economy and social tools, it systematically restricts, undermines, and drives incompatible capitalist forces toward decay. As a result, the established paradigm of power in each society gradually constructs an “compulsory pattern of survival” and “linear memory of accumulation and growth” in the collective consciousness of all three types of paradigmatic, non-paradigmatic and anti-paradigmatic capitalism and in this way, it often persuades and compels these capitalist forces to enter the path of conservatism and exigent compatibility with paradigmatic order to ensure their survival and continued growth.
Second Argument; The conservatism and exigent compatibility of all three types of capitalism with the paradigmatic order should be regarded as the “instinctive, existential and biological solution of capitalism” because this solution serves as the main instrument of all these types of capitalism (even paradigmatic capitalism) to resolve their equation of survival and growth in society. As a result, all capitalist forces, despite their essential differences, are perpetually trapped in the “iron cage of the paradigmatic order” and they do not have the possibility of exiting the paradigmatic order or long-term opposition to it. Thus, while the process of capitalism formation varies across societies, its evolution follows a uniform pattern in all societies: alignment and compatibility of capitalism with paradigmatic order. This phenomenon can be termed as the “naturalized law of fundamental accumulation of capital” in every society.
Third Argument; Under the influence of this naturalized law, a “forced similarity of action” emerges among paradigmatic capitalism, anti-paradigmatic capitalism, and non-paradigmatic capitalism in every society. In their competition and struggle for greater accumulation, all three forms of capitalism strive to integrate themselves into the super-organism of the state or the established paradigm of power in society. This creates a distinctive phenomenon that can be termed “the spontaneous self-alienation of capitalism”. Thus, contrary to Marxian interpretation that emphasizes the self-alienation of the proletariat in the production process; the author emphasizes the self-alienation of capitalism in the process of accumulation and identifies five main types of alienation of capitalism in every society.
This inevitable process causes the “transmutation and annexation” of capitalism in the state or the paradigm of power and results in a condition that can be termed as “dual natural ownership”. This refers to the common ownership of the capitalist and the state or the paradigm of power over the accumulated capital in every society. Consequently, the fundamental accumulation of capital in all societies by all capitalist forces, whether paradigmatic, anti-paradigmatic, and non-paradigmatic capitalism is subject to the tripod logic of “indispensable adaptation”, “transmutation-annexation” and “dual natural ownership”. This tripod logic leads to the “emergence of processed capitalism” in all societies.
Fourth Argument; The established paradigm of power in every society has an instinctive, existential, and biological tendency towards this processed capitalism and is compatible with its paradigmatic order scince without the so-called type of capitalism, it is not possible for the paradigm of power to maintain and reproduce its structure of accumulation, hegemony, identity, and legitimacy in the society, and it becomes contradictory within itself. Based on this, the established paradigm of power in every society is compelled to recognize only capitalism compatible with its paradigmatic order as rational, thus fostering its growth and evolution.
This processed capitalism is the primary instrument of the established paradigm of power in any society to regulate its relations with social forces. By creating and maintaining processed capitalism, each paradigm of power directly or indirectly controls the social organization of work, income, and consumption within society, and in this way, strives to keep the individuals within its paradigmatic order. Due to its critical role, processed capitalism holds diamond-like significance for the established paradigm of power in every society and for this reason, processed capitalism can be termed as “adamantine capitalism”. The diamond-like nature of processed capitalism stems from its dual characteristics: its indispensable value in maintaining and reproducing the paradigmatic order and its hard nature and nearly immutable structure, which remains resistant to change—even by the paradigm of power itself.
Conclusion
On the basis of these four arguments, it can be claimed that the development of a particular form of capitalism in any society is neither accidental nor arbitrary. Its roots cannot be attributed solely to transformations in the mode of production (as in Karl Marx’s interpretation), transformations in religious ethics (as suggested by Max Weber), or transformations in politics and governance procedures (as posited by contemporary interpretations of political capitalism). Fundamentally, capitalism in every society functions as a living organism engaged in constant interaction and coexistence with another super-organism—that is, the state or the established paradigm of power. These two living social beings, in their pursuit of continuous self-fulfillment of survival and development, operate based on their triple instinctive, existential, and biological requirements. Consequently, the nature of relations between the state (or paradigm of power) and capitalism in every society takes on a trans-economic, trans-political, and trans-moral character.
کلیدواژه‌ها [English]
- Paradigm of Power
- Spontaneous Self-alienation of Capitalism
- Adamantine Capitalism
- State Capitalism
- Political Capitalism
- Organized Capitalism
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