The Social Origins Of Marxism

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.

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

Making products in a capitalist system puts many people in a position that are repetitive and laborers end up going through the motions. They have one specialized job in producing the whole product. The labor does not give input into the purpose of design, distribution, and marketing of the product. According to his essay “ Alienated Labor,” Marx tells us the things we go through in a work under the capitalist society:

Beilharz, Peter. 1992a. "Marx", in Social Theory: A Guide to Central Thinkers. Peter Beilharz (ed.). St Leonards: Allen and Unwin.

AQA AS/A SOCIOLOGY ESSAY: CRITICALLY EXAMINE MARXIST PERSPECTIVES ON TODAY’S SOCIETY Classical Marxism is a conflict structural theory which argues that, rather than society being based on value consensus as functionalists would contend, there is a conflict of interest between different groups (social classes) because of the unequal distribution of power and wealth. Marxists are also interested in the way in which social change can occur, particularly in sudden and revolutionary ways. However, there are differences between Marxists especially over the way which social change can come about. For example, humanistic Marxists like Gramsci give a greater role to the conscious decisions and actions of human beings than do structural Marxists

Marx’s conception of society has its grounds in a theory of action: as he put it, human beings make their own history. But Marx goes on to argue that they do this is circumstances which are not of their own choosing, and he develops an analysis of how action is organized by these circumstances as material conditions of production which structure and determine the social relationship that are primarily generated by the particular material forces of production utilized, which include not only raw materials but also the technology which is used to extract and work them into products (Jenks 15).

Karl Marx’s critique of political economy provides a scientific understanding of the history of capitalism. Through Marx’s critique, the history of society is revealed. Capitalism is not just an economic system in Marx’s analysis. It’s a “specific social form of labor” that is strongly related to society. Marx’s critique of capitalism provides us a deep

Labor for Marx reduces man to a means of production. As a means of production

In his discussions of capitalism in The German Ideology he frequently accuses existing social structures for alienating man from his production. “Each man has a particular, exclusive sphere of activity, which is forced upon him and from which he cannot escape” (Marx, Page 160) as a result of the division of labour in capitalist societies. This division of labour exists because there is higher priority placed in communal interest than individual interest. As such, there is an inequality here – communal interest is taken to be of greater importance than individual

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 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

Not only is the worker alienated from his labour, but he is also separated from the result of his labour - the product. This is the most obvious manifestation of the alienation of the worker; he has no power over what he produces. The wage contract ensures that the products of labour are surrendered to the capitalist, who then sells them on the market, and pays the worker a wage. Marx points out that the alienation of the product is double - not only is the worker separate from his own product, but that product, as increasing the power of capital, actually weakens the worker's position. (4) Marx refers to the product of labour as 'the objectification of labour'. The worker's labour objectified is used against him in a capitalist

Marx uses the concept of labor as the social activity to explain how humans are shaped by the interaction of society and themselves. He points out the concept of objectification of labor to describe humans themselves as the subsistence of objectification. “The product of labor is labor embodied and made objective in a

There are many of sociology's founding figures that have extremely well-built ideas, practices and studies that I could explore, but one renowned philosopher stands out amongst the crowd, and that person is named Karl Marx (1818-1883). In this essay I aim to explore and critically assess his ideas, theories, and studies in his contribution to sociology, and if his ideas, theories and studies are useful to this contribution to sociology.