Essay Marx and His Theory of Alienation

According to Karl Marx, alienation is the transformation of individual`s own labor into a power that rules by supra-human laws. In his theory he believed that alienation brought distinction of substances that were harmoniously put together. It brought social divisions of people from the aspect of their “human nature’’ which referred to the range of behavior shared by all human beings. Under capitalism, origin of alienation is commodity fetishism. Marx highlights four calibers of alienation in labor. The worker was alienated from the work he produced. The manner in which something was produced was not by its actual producer nor by its consumers but by capitalist class. It is the capitalist class who appropriated labor and endeavored to determine consumer’s taste for him to maximize profits.

This intimate relationship between man and nature, his activity and the objects of nature, is the ‘appropriate’ relationship because worker is not capable of creating without nature, that is, without the sensual external world. Hence, the world is the material into which man invests his labor, through which he produces things, and without it he cannot live. However, in a capitalist society, such relationship does not exist and man is alienated from nature, from the products of his activity or work. Under capitalism, workers produce for the market rather than for their own use or enrichment. According to Marx, the object produced by labor in modern society stands as an alien being to the worker. His labor is embodied in the product he created, and this product is an objectification of labor which represents a loss to the worker, as well as servitude to the object. Hence, alienation occurs when worker lacks control over the products of his labor. Additionally, during the process of production, man’s labor are seen as much an object as the physical material being worked upon, since labor is a demand in modern society, which can be bought or sold. The more objects the worker produces, the fewer he can personally possess, and therefore the greater is his loss. For instance, in

In the Economic and Philosophic Manuscripts of 1844, Karl Marx identifies a dichotomy that is created and bolstered by the capitalist mode of production. In this mode of production, the dichotomy presents itself in a division of labor that forms of two kinds of people: capitalists, the owners of the means of production, and laborers, those who work under the domain of the capitalist. Marx harshly criticizes this mode of production, arguing that it exploits the laborer and estranges him from himself and his fellow man. According to Marx, this large-scale estrangement is achieved through a causal chain of effects that results in multiple types of alienation, each contingent upon the other. First, Marx asserts that under capitalism, the laborer is alienated from his product of labor. Second, because of this alienation from his product, man is also alienated then from the act of production. Third, man, in being alienated both from his product and act of production, is alienated from his species essence, which Marx believes to be the ability to create and build up an objective world. Finally, after this series of alienations, Marx arrives at his grand conclusion that capitalist labor causes man to be alienated from his fellow man. In this paper, I will argue in support of Marx’s chain of alienations, arriving at the conclusion that laborers, under the capitalist mode of production, cannot retain their species essence and thus cannot connect with one another, and exist in a world

So essentially the increase in production and specifically the power of mans product of his labour suppresses him further into an alienated state at the cost of his humanity. His fulfillment at work is minimal; on the contrary he is miserable and survives only as a means to produce capital. The worker remains detached from the product of his labour and produces only wages in an attempt to prosper in the same way as the capitalist seeks to prosper – only the prosperity of the capitalist ascends at a higher level through the exploitation of the worker . (ibid).

He also discusses the topic of political emancipation in “On the Jewish question” (1844), which means “equal status of individual citizens in relation to the state, equality before the law, regardless of religion, property, or other “private” characteristics of individual people." Marx thinks

In capitalism, the commodity holds the utmost importance, for it is the organic unit of every capitalist society: one simply does not exist without the other. Yet, the commodity also proves to be the greatest enemy of the individual, particularly to the worker. The reason for this lies behind the commodity's deceiving property: the exchange-value. The exchange-value traps the worker in an unbreakable cycle of capitalism that tortures the worker with constant self-devaluation and gradual dissociation from the essence of being human, as Karl Marx describes from his early works, such as “Estranged Labour,” to his magnus opum, Capital. In order to break the cycle, the worker must scrutinize and eventually estrange himself from the exchange-value.

Within a world of economics, we are nothing without wealth. Although, the product of labour has its consequences, for instance, if one puts their minds set only on funds, they become devalued as a person and hence become more of a commodity to society. The worker’s loss of reality is the foundation of their alienation (Marx, 1844). In the interest of economic hardship, Marx developed four types of alienation for workers in society that depicts different representations of estrangement against the working class. The first type, is alienation from the product, the products do not belong to the propertyless worker, and the more the worker produces the product the less the worker has. Workers who are isolated from their own labour process is the

In regards to the labour-capital relation within a traditional capitalist corporation Marx & Engels (2007) refer to the dialectic between the capitalists (or bourgeoisie) who own the property and the means of production and the laborers (or proletariat) who own no property and are obligated to sell their labour to the bourgeoisie to gain substance. For Marx & Engels, this labour market is inherently fraught with tension, since the interests of the capitalist and labourers are diametrically opposed, and the balance of power between capitalists and labourers tips further in the favour of the capitalists. Because workers have nothing to sell but their labour, the bourgeoisie are able to exploit them by paying them less than the true value created by their labour. Furthermore, because of the unequal positions of capitalist and labourer, labourers must work for someone else- they must do work imposed on them as a means of satisfying the needs of others. As a result, labourers inevitably experience alienation which Marx’s Economic and Philosophic Manuscripts (1844) summarizes as the separation of individuals from the objects they create, which in turn results in one’s separation from other people, from oneself, and ultimately from one’s human nature.

The concept of alienation by Karl Marx continues to be relevant in today’s capitalistic society. Alienation is ingrained in capitalism. Alienation can cause one to feel unworthy, meaningless, powerless, and inhuman in the work that they do daily. Craftsmen were once able to create a product from beginning to end and sell it at the price they desired. They had their own schedule and could create things at their own pace. It was a way for people to be creative and express themselves. This is sometimes not the case in today’s society. Workers today are removed from the creativity and have zero control on the production process, how it is produce and sold. They also have no control over work hours. They are told when to show up and how long and if not, they are easily replaced by someone else. In the following, I will be reacting to the article, “In China, Human Costs Are Built Into an Ipad” by Charles Duhigg and David Barboza and how it relates to Karl Marx’s concept on alienation.

All these consequences are implied in the statement that the worker is related to the product of labor as to an alien object. For on this premise it is clear that the more the worker spends himself, the more powerful becomes the alien world of objects which he creates over and against himself, the poorer he himself – his inner world – becomes, the less belongs to him as his own. (Economic & Philosophic Manuscripts of 1844)

Marx’s theory of alienated labour is structured around a class-based system. It is vital to acknowledge that Marx’s evaluation of the capitalist system is based focused the Industrial Revolution a century and a half ago, and therefore must be kept somewhat in that context. Within Marx’s simplified capitalist society model, one class of people own and control the raw materials and their means of production. They are referred to as capital, bourgeoisie, or the owning class. The capitalist does not just own the means of production, but also all the items produced. By virtue of their ownership of production property they receive an income and earn a living from the operations of their factories and shops. The owning class owns the productive resources, though they do not usually operate the production means themselves.

The division of labour ensures that each worker only does one job, and the labour market decides which job any particular worker will do. During labour, the worker uses capital not under his own control. The capital available determines the nature of the work. On top of all this, the worker has no choice but to work, as wages are needed to provide the worker's means to life. Work is seen to be 'not voluntary, but forced' (3). This shows that in a capitalist society, the worker is separated from the decisions of whether or not to work, what the work will be, and what form the work will take. This alienation of labour is the separation of man from his life-activity.

According to Marx capitalism has a structured relationship between labor and capital which creates alienation. First the proletariat are alienated by repetitive work and assembly line like jobs. Many of these jobs do not require creativity or intelligence. The proletariat do not own what they produce so they do not take pride in their work. Capitalism promotes competition between collages which can promote alienation between themselves. I like to think of a skilled painter, it takes a lot of knowledge to paint a beautiful canvas. The artist knows his reputation is on this painting so he/she takes his/her time to make sure it is a work of art. Each painting they do will be unique in some way. Whatever they paint will be his/her property to sell or keep.

Marx begins his assertions by noting the commodities produced by a worker. A commodity is simply anything used for exchange value. He argues that a worker’s labor is a commodity, and that it is the ugliest commodity available to the capitalist property owners. On page 323, Marx states, “The worker becomes an even cheaper commodity the more commodities he produces.” This leads into how capitalism alienates a worker from his own labor. There are essentially two commodities at work; the workman’s labor and the product. Marx denotes this as objectification of labor. It is when someone puts hard work into something and that manifests itself in a material good. Under the efficiency of capitalism, that worker takes little pride in the production of that commodity because he has no connection to it. For example, under capitalism a man no longer puts his labor into making a chair and then can see the product of his hands. Instead, the man now operates a machine that carves four holes in the chair. He does this thousands of times a week. He can no longer manifest this objectification or satisfaction of labor. The more commodities a man produces, the less he will be able to afford himself. The surplus value of his labor is only a benefit to the capitalists. The product has complete control over the individual. This is how a worker becomes alienated from his labor. He no longer has this attachment and sense of purpose from the object he has created. If the more objects he creates in the assembly line only causes the bourgeois to get richer and in turn causes him to lose commodities, he becomes estranged. Marx breaks down even further the estrangement that occurs. He dives deeper into objectification by saying that the alienation occurs in two-fold. First, a worker accesses the natural material world and makes something. This gives him what Marx calls “the means of life.” The means of life has two deviations. There is the means of life that is more spiritual. It gives a worker a sense of purpose and pride in their work. This has already been discussed, and how a worker loses this passion when they become a cog in a machine. Secondly, Marx says

Before the industrial revolution, people were defined by their work. For example, a bread maker. They were in charge of the process of making bread, selling the bread and the profit. According to Marx, under capitalism the proletarian experienced “alienation.” This is where an individual is isolated from society, work and sense of self. Marx discussed four different types of alienation: alienation from product, process of labor, from species and of man from man (Murray, Lecture 3). The first being alienation from the product. In Marx’s time and today’s world, we engage in a lot of mass production in our capitalist system. People often are placed in positions where they are responsible for making a small part of the product or engage in a very specific task. Going back to the bread example, under capitalist system, a person may only be in charge of adding the flour to the machine and the rest of the work is done by the machine. The person is not involved in any other aspect of the work. Today many people work to make a produced that they do not own for other people to consume with the purpose of being to sell of that product and make the maximum amount of profit. But in today’s world, the profit is owned by the capitalist owner who is in charge of the production, and distribution of the product. The second type of alienation is the alienation from one’s own labor. Making products in the capitalist system puts people in a repetitive position. The laborers end up going through the motions they have one highly specialized job in production the whole product. The labor does not give input into the purpose design distribution or marketing of the product. Simply, the worker is a small piece of the puzzle. The third is the alienation from others. To Marx, this human essence was not separate from activity or work, but being separate from other human species. The fourth is alienation from man to man where the worker can’t connect to other worker. Workers compete with each other. A capitalist system sees the labor of the worker to a commercial commodity that can be traded in the competitive labor-market. It does not view labor as a constructive socioeconomic activity that is part of the collective common effort performed