It does suggests that, but as suggestions go, they are merely powered by self induced perspectivism. They conveniently omit the program as a simulated paradigmn of transcendentially established adhesive embededness.
(Per Your. and Polanyi’s definition.)
Here is Polanyi’s definition analyzed:
Embeddedness
In economics and economic sociology, embeddedness refers to the degree to which economic activity is constrained by non-economic institutions. The term was created by economic historian Karl Polanyi as part of his substantivist approach. Polanyi argued that in non-market societies there are no pure economic institutions to which formal economic models can be applied. In these cases economic activities such as “provisioning” are “embedded” in non-economic kinship, religious and political institutions. In market societies, in contrast, economic activities have been rationalized, and economic action is “disembedded” from society and able to follow its own distinctive logic, captured in economic modeling. Polanyi’s ideas were widely adopted and discussed in anthropology in what has been called the formalist–substantivist debate.[1]Subsequently, the term “embeddedness” was further developed by economic sociologist Mark Granovetter, who argued that even in market societies, economic activity is not as disembedded from society as economic models would suggest.[2
Note: if doubt were to arise between e economic theory and ontological analysis of existence, let’s not forget that substantial of ‘subance’ can refer to both, in light of the passed up economic theory of the ‘ID’ by Freud.
But, if that objection fails any remediation, then , iambig, take Your definition as the most reducible and paradigmnal.
However here is an ontological tie-in, as a down to earth relevance to Capital and dispossession.:
Abstract
This article offers a substantive understanding of the variegation of capitalism, in an attempt to move beyond the current impasse in the mainstream varieties-of-capitalism approach. Drawing on existing conceptualizations of capitalism-society relationships, as well as on Agamben’s reconceptualization of the Foucaldian notion of ‘dispositif’, the article identifies the ontological ‘dispositifs’ of embeddedness, dispossession and subsumption, associating them with ‘purely relational’, ‘sovereignty-based’ and ‘dualistic’ ontologies of capitalism, respectively. The article argues that these dispositifs are instrumental in capitalism’s process of subjectification, laying the foundations for a renewed belief in capitalism even under the most adverse conditions.
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