Search results
13 de may. de 2024 · Werner Sombart was a German historical economist who incorporated Marxist principles and Nazi theories in his writings on capitalism. The son of a wealthy landowner and politician, Sombart was educated in Berlin, Pisa, and Rome, obtaining his Ph.D. from the University of Berlin in 1888. He taught.
10 de may. de 2024 · Partly in contrast to Weber’s pluralization of capitalisms, Sombart retained a belief in creating relatively simple historical typologies which ultimately preserved Marx’s original emphasis on delimited beginnings and ends, an early phase and a late period.
5 de jun. de 2024 · The names of Werner Sombart and Max Weber are associated with this conception. Secondly, we have a conception that is associated with the organization of production for a distant market representing the role of money in financing a series of exchange transactions with the object of gain.
Hace 4 días · Werner Sombart (1863–1941) saw the origins of capitalism deeply rooted in the migrations of the Jewish people; Max Weber (1864–1920) counters this with his assertion that Protestant capitalism and the ‘capitalist spirit’ originated separately from what he saw as the unethical history of Jewish economic activity.
18 de may. de 2024 · drawn from Literature in Late Monolingualism, Bloomsbury 2024. [Handout from a keynote address at the German Literature Archive Marbach, June 26, 2024]. Much as Werner Sombart deployed the term “late capitalism” in 1902–1927, and later Ernest Mandel in 1972, the purpose of the term late monolingualism is to show that monolingualism is a changing, surprising, and historically sedimented ...
Hace 4 días · Incluso es común ubicar a Weber como perteneciente de la generación “más joven” de esta escuela (junto con Werner Sombart). La escuela tenía estrechos vínculos con el Estado alemán, de una forma distinta a lo que ocurría entonces en Inglaterra.
Hace 3 días · Werner Sombart (1913, 244–245) summarized the ingroup / outgroup character of Jewish law by noting that “duties toward [the stranger] were never as binding as towards your ‘neighbor,’ your fellow-Jew. Only ignorance or a desire to distort facts will assert the contrary. . . .
