Examples of using Capitalist development in English and their translations into Serbian
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Colloquial
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Ecclesiastic
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Computer
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Latin
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Cyrillic
This is the last word in the“latest phase of capitalist development”.
Capitalist development in World-historical Perspective",(with Jason W. Moore).
The plight of the bourgeois class is the best indicator of the tendency of capitalist development.
Capital speaks of the course of capitalist development which was“inevitable” for those countries where that development has taken place.
Why is it more profound than the differences of national peculiarities and of degrees of capitalist development?
Indeed, only in relationship to the possible forms of capitalist development can the concept of the new world obtain a concrete historical dimension.
Already since the time of the abolition of serfdom Russia has patently entered the path of capitalist development.
Capitalist development of productive forces does not enhance the certainty of human survival, as Marx argues, but questions it more and more dramatically.
It was caused by the need to resolve the problem of hyper-production by providing an accelerated capitalist development.
It appears in relation to the destructive tendencies of capitalist development and is based on a reasonable man's struggle against capitalism to create a new world.
The sterilization of the life-creating power(fecundity)of living creatures has become a universal principle of capitalist development.
The logic of capitalist development had appeared to have a„progressive” character up to the moment when the possibilities of its„normal” development were exhausted.
Marx overlooks the fact that the neutering of the life-creating force of living human beings is a universal principle of capitalist development.
Technical potential of the capitalist development of the productive forces is seen in relation to the consequences created by capitalism as a destructive order.
There are no data allowing one to hope that Russia will soon leave the path of capitalist development upon which it entered after 1861.
Only relative to the destructive tendencies of capitalist development can Marx's idea of“humanism-naturalism” take on a concrete historical, critical and visionary meaning.
Instead of fighting to eradicate the causes of the destruction of life,they insist on fighting with the consequences of capitalist development.
On the historical road to freedom, nature is reduced to the object of processing, while the capitalist development of productive forces has a revolutionary and thus a progressive character.
In Marx, the category of possibility implies a step out of and beyond the capitalist world, butnot also the possible ways of capitalist development.
The specific nature of capitalism conditions the specificity of capitalist development and, therefore, the specificity of its temporariness, which is of an annihilating and totalitarian nature.
The answer to the question of what is the human body in the contemporary world can be reached only in the context of the prevailing tendency of capitalist development.
Capitalist development of the productive forces has been dilatory to the development of workers' creative powers as well as to their ability to take control of social life.
It does not lack dynamism in itsquest for maximum profit, but this imperative of capitalist development threatens every aspect of humanity.
It turns out that the capitalist development of the productive forces, while technically enabling man's liberation from natural forces, at the same time destroys nature and thus makes man increasingly dependent on it.
At the same time, since he does not regard capitalism as a totalitarian destructive order,Marx does not question the legitimacy of the capitalist development of the productive forces.
At the same time, to place such importance on the fight against the consequences of the capitalist development becomes a way of diminishing the importance of the fight against the causes leading to global destruction.
Sombart's 1911 book, Die Juden und das Wirtschaftsleben(The Jews and Modern Capitalism), is an addition to Max Weber's historic study of the connection between Protestantism(especially Calvinism) and Capitalism,with Sombart documenting Jewish involvement in historic capitalist development.
Reshaping destructive needs into a propulsive energy for the creation of a market and, thus, for capitalist development, represents the basis for the establishment of a normative model according to which man's being is determined.
The dialectics of capitalist destruction is based on the fact that capitalist development of the productive forces obliterates, more and more dramatically, the basis of human survival and, at the same time, amplifies the possibilities for the immediate destruction of humankind by applying technical and biological means.
Otherwise, they turn into the creation of a labyrinth where the reason capable of revealing the destructive tendencies of capitalist development, preventing annihilation of life and winning the cause for a humane world, should disappear.
