The Estranged Labor Analysis

Marx was a big proponent for the working-class movement and the equality in terms of property. To him, the issue that is most important to conquer is the issue of the estrangement and alienation of man, where man himself is the alien power over man – more specifically, it is workers who are being estranged (Marx 1988, 79). Consequences of this estrangement can be seen with private property, because although it seems to be the root of the problem, private property is actually the consequence of “alienated labor”, explaining why capitalism is a horror to him (Marx 1988, 81). It may be thought that an easy way to give workers equality would be to pay them equal wages, but this is yet another estrangement of labor (Marx 1988, 82). Progress, to Marx, would need to consist of a way to diminish the root of the problem – estrangement of the worker. This would consist of “emancipation of the workers” because the emancipation of the workers would have a large ripple effect, and result in the universal human emancipation (Marx 1988, 82). As it has been addressed multiple times, the estrangement of the worker is the root of the problem, and a step towards progress would need to consist of the workers being emancipated so they are no longer alienated and forced to labor while getting nothing but monetary payment for their labor. The alienation of workers furthers the issue by leading a society towards private

Division of labour is also credited with the rise of trade between different areas, the rise of capitalism, and increasingly complex manufacturing and industrialization. For Karl Marx, the production portion of Capitalism signalled great trouble. He believed production in Capitalist society worked in a way that the rich factory owner benefited and the poor factory workers lost. In his manner of reasoning, the Capitalist system was inherently meant to benefit the rich and exploit the poor: “All the bourgeois economists are aware of is that production can be carried on better under the modern police than on the principle of might makes right. They forget only that this principle is also a legal relation, and that the right of the stronger prevails in their ‘constitutional republics’ as well, only in another form.”[ii] Marx’s view of society and the world lead him to believe that humans create change in their lives and in their environment through practical activity in the practical world.

“Political economy conceals the estrangement inherent in the nature of labor by not considering the direct relationship between the worker (labor) and production” (Pg. 30). According to Marx, human nature is neither fixed nor transcendent; instead, it is alterable and embedded in the productivity of everyday life. The only fixed attribute that we have is our openness. We are different from other animal species in the sense that we are able to adapt to different natural environments by creating a social environment. We recognize what Marx termed us as ‘species being’ when we plan our actions, organize collectively to draw a living from nature, and make sense our experience in the different form of cultures. Generally speaking, estrangement

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).

Marx perceives society made up as two classes, the powerful and exploitive higher class known as the bourgeoisie and the industrial wage earners that must earn their living by selling their labor known as the proletariat. The bourgeoisie is known as the private property owners and the proletariat works for the bourgeoisie. There is an inequality between these two

According to Marx, “bourgeois private property is the final and most complete expression of the system of producing and appropriating products, that is based on class antagonisms, on the exploitation of the few by the many” ("Manifesto of the Communist Party" 1118). He says that the validity of private property is presupposed in a capitalist economy. However, a capitalist economy actually splits human beings into two classes: the bourgeoisie, or the proprietors, and the proletariat, or the wage-laborers. Marx also says bourgeois private property is created because of the alienation of the wage-laborers. He says that one way that the wage-laborers are alienated is from their product of their labor, since the

Marx’s primarily aims to explain how communism will free men, end the class struggle. The work argues that class struggles, and the exploitation of one class by another is the source of all inequality. Marx’s theories become one the motivating force behind all historical developments. The work strongly advocates the freedom of the proletariats which Marx’s claims can only be achieved when property and other goods cease to be privately owned. He see’s that private property has been a problem through out history, capital that aids the ruling class to maintain control. Marx argues that the lower class come together in a revolution and gain power and eventually take the power away from the upper class.

Karl Marx on the other hand, has a wildly different opinion on property. In his most famous piece, The Communist Manisfesto, Marx’s opinion is set up in one line; "… the theory of the Communists may be summed up in the single sentence: Abolition of private property” (Marx in Cahn 885). Marx firmly believed that ownership of private property was a way in which the social classes became more divided, and in turn, a way to oppress the poor. His opinion largely stems from the time period in which he lived (1818-1883), where factory owners infamously underpaid employees for dangerous work in treacherous conditions. However, Marx idea of private property was a bit different from Locke and did not mean things like land ownership or personal items, but the relation of individuals used for the means of production in a privately owned enterprise. Marx points out however, that in this state, unlike the ideas and time of Locke (1632-1704), the laborers do not benefit or acquire any property from their labor. In fact, the capital they are producing is the “kind of property that exploits wage labor” (Marx in Cahn 886) and serves to oppress them and further the division of classes. Therefore, Marx aimed to take this “private property” and give it to the Proletariats in order to change its status from the elite ownership of the Bourgeoisie, to the

Marx's ideas on labor value are very much alive for many organizations working for social change. In addition, it is apparent that the gap between the rich and poor is widening on a consistent basis. According to Marx, the course of human history takes a very specific form which is class struggle. The engine of change in history is class opposition. Historical epochs are defined by the relationship between different classes at different points in time. It is this model that Marx fleshes out in his account of feudalism's passing in favor of bourgeois capitalism and his prognostication of bourgeois capitalism's passing in favor of proletarian rule. These changes are not the reliant results of random social, economic, and political events; each follows the other in predictable succession. Marx responds to a lot of criticism from an imagined bourgeois interlocutor. He considers the charge that by wishing to abolish private property, the communist is destroying the "ground work of all personal freedom, activity, and independence". Marx responds by saying that wage labor does not properly create any property for the laborer. It only creates capital, a property which works only to augment the exploitation of the worker. This property, this capital, is based on class antagonism. Having linked private property to class hostility, Marx

because he is not the recipient of the product he creates. As a result labor is

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.

As human beings, one of the most fundamental aspects of our existence, according to philosopher Karl Marx, is the act of work. More specifically, it is the idea that work fulfills human being’s essence. Work, for Marx, is a great source of joy, but only when the worker can see themselves in the work they do, and when said worker wants to partake in the work they are performing. In the capitalist identity, workers are “a class of labourers, who live only so long as they find work, and who find work only so long as their labour increases capital” (Marx and Engel, 1946, pg. 116). Labourers were simply described as “a commodity” (Marx and Engel, 1946, pg. 117) by the ruling class; they are but pieces of a large, intricate gear system, all for the profit of those above them. In this, the worker loses touch with their essence. This concept is referred to, more or less, as alienation. Alienation is a form of separation of how one sees themselves, and how one sees themselves in what they do. Alienation, in many ways, relates to the idea of false consciousness. False consciousness, for Marx, revolves around the idea of misleading society; It is an ideological way of thinking in which no true perception of the world can be achieved. Both alienation and false consciousness delve into the notion of what constitutes true reality. Alienation describes how those that are controlled by the ruling class are subject to a form of disconnect, and false consciousness is a hierarchal idea in

The need for a second, less class of citizenry to work is essential and they are referred to by Marx as the labour, Proletariats, or the working class. The working class exists to run the means of production, and they must sell their labour-power to the owning class in order to sustain themselves. Their skills are their only true ‘value’ in the alienated minds of the capitalists. The worker is limited with what they have to offer the capitalist and that is themselves and their individual skills as a commodity.

The philosophy of Karl Marx begins with the belief that humans are inherently cooperative with common characteristics and shared ends. To human beings, life is considered an object and therefore, humans make their “life-activity itself the object of his will and of his consciousness” (Tucker 76). In other words, humans are able to think, imagine, and “produce even when he is free from physical need and only truly produces in freedom therefrom” (p. 76). It exemplifies that idea that humans not only have the capability to create things for survival but express themselves in what they produce, within the standards of the human race or universally. When capitalist wage-labor enters the picture, it forces these shared ends and the freedom of expression in human production to cease, causing a rise of competitiveness among