Karl Marx Contraictory Argument Analysis

1444 Words 6 Pages
Megan Miller
Professor Eliasoph
Sociological Theory
12 October 2015
Karl Marx—Contradictory Argument Karl Marx was a remarkable social theorist, in regards to the examination of philosophical and economic production. He believed that the evolution of society was comprised of motile antithetical components, which generated change through conflict. As such, the process of progression was a construction of strife, rather than harmonious growth. According to Marx, in every society, the origin of social order was determined by the production of economic commodities. The organization of the social system was insistent upon the way in which individuals existed in relation to nature. Essentially, “the first presupposition of all human history
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As a society, our perpetual dissatisfaction is directly related to the conflict between the nature of our basic needs and gratification. The economic organizations constructed in order to sustain our material consumption became the determinants of our entire social structure—“reality” being a social construct in relation to the social hierarchy created through our capitalistic economy. According to Marx, “it is not the consciousness of men that determines their existence, but on the contrary, it is their social existence that determines their consciousness” (Marx 4). In regards to capitalism, Marx believed that this superstructure was necessary in order to foster innovation, but his primary goal was the creation of a communist society in which there would be collective self-management. His ability to contradict the notion of his consciousness as a social construction relied on his ability to see the contradictions in society and verbalize them as such. Thus, while Marx conceptualized that our beliefs, feelings and ideas are socially constructed, he also recognized the potential for the possibility of another world in which private property is abolished and he was able to …show more content…
The bourgeoisie/capitalists, are the “owners of the means of social production and employers of wage-labours,” while the proletariat are the laborers, selling their services for survival (Marx 473). In this modern society, sentimentalisms, chivalrous enthusiasm and religious fervour have all but been concluded to be a nexus of self-interest in the form of “cash-payment”—every condition reduced to a mere money relation. Essentially, capitalism “resolves personal worth into [the] exchange [of] values, and in place of numberless indefeasible character freedoms, has set up that single, unconscionable freedom—Free Trade” (Marx 475). This concept of freedom expressed in relation to money, validates the notion that every entity can be viewed as a commodity with monetary value. This powerful perception of money gives individuals the means by which to attain certain characteristics they were not inherently born with. Essentially, within capitalism the concept of money makes unrealities appear real and real gifts unrealized. Marx is critical of this view, referring to money as “Thou visible God”—which within our society exists as an extent of power (Marx 103). Essentially, capitalism allows for money to be worshipped the same as that of a deity—providing stability and security, the same as religion. Marx has

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