El artículo analiza la interpretación que Walter Benjamin ofrece de la modernidad capitalista en Capitalismo como religión. Se indaga el sentido del carácter religio- so del capitalismo y se muestra que la primera elaboración sobre el capitalismo en términos de religión dio paso a una aproximación complementaria en términos de fuerzas míticas. Si bien este desplazamiento es visible ya en Capitalismo como reli- gión, cobra nitidez en el Libro de los pasajes, con la introducción del concepto de lo “siempre igual” (...) [immergleich] para describir la dinámica del modo de producción y la experiencia de la historia en el capitalismo. (shrink)

The inner affinity of money and religion has been a central issue of the `classical' theories of money, in particular of Georg Simmel and Karl Marx. The paper argues that the conceptualizations of money in current economic sociology and mainstream economic theory are deficient, and that a more promising approach can be developed by referring to those classical authors, whose thinking was not yet dominated by the institutionalized academic division of labour between sociology and economics of today. It is shown, (...) how the concept of money as `Vermögen' (Simmel) or as `capital' (Marx) can be combined with current constructivist theories of economic `myths' and `visions', thus opening a new perspective for sociological analysis of entrepreneurship, innovation, economic growth and social change. (shrink)

In his fragment on `capitalism as a religion', Walter Benjamin characterizes capitalism not only as a phenomenon that is `influenced' by religion, as conventional sociological interpretations assume, but as one of `essentially religious' character. This article takes up and elaborates Benjamin's idea, drawing mainly on Simmel, Marx and the constructivist concept of economic `myths'. Referring to Simmel's idea of money as `absolute means' and Marx's concept of capital, it is argued that money is a non-observable and basically paradox phenomenon, comparable (...) to religion. But capitalism differs from traditional religion in that it is no longer based on a fixed distinction between the mundane and the transcendent world. Rather, the promises of capital have to be redeemed in a continuous process of constructing and deconstructing economic `myths'. The article argues that such an interpretation of capitalism `as' a religion could be capable of synthesizing the results of contemporary research on innovation, entrepreneurship and economic growth. (shrink)

Key sections of Walter Benjamin's montage-text Berlin Childhood around 1900 figure the relationship between human experience and modern media, with the sections that frame the text, ‘Loggias’ and ‘The Moon’, structured around metaphors of photography. Drawing on the work of Siegfried Kracauer, and especially his seminal essay ‘Photography’, Benjamin develops, in the course of his book, a theory of photography's relationship to experience that runs counter to the better-known theories developed in such essays as ‘Little History of Photography’ and ‘The (...) Work of Art in the Age of its Technological Reproducibility’, theories that are part of the broad currents of technological utopianism and, as such, emphasize photography's transformative potentials. In the Berlin Childhood, Benjamin instead emphasizes photography's role in the mortification and annihilation of meaningful human experience. Photography emerges here as the mausoleum of youth and hope. (shrink)