In "Commodity Fetishism" , Marx argues that real social relations within a Capitalist Society are garbed under the presence of commodities. Commodities form an intrinsic and vital part of the capitalist society than the human labor. Marx explains that human labor gives value to the product but it appears as if the value results from the nature of the products. Within the capitalist society, value is attached to the commodity itself and no attention is paid towards the labor doled out to produce that commodity. Through his analysis, Marx explains that how a worker feels alienated from the commodity that she produces.
Weber however took more of a pessimistic view arguing that society is characterised by the process of rationalisation. Marx sees change through capitalism and conflict and Weber sees change through rationalisation and bureaucracy. Both have differing views about social change and the outcome of such change. Marx’s views are much more optimistic than Weber’s idealistic pessimistic views. Karl Marx Marx’s theory of social change is entwined with his idea of social classes and class conflicts.
Writings of Karl Marx had formed the theoretical basis for communism and the continual debate against capitalism. Marx understood capitalism to be a system in which the means of production are privately owned and profit is generated by the sale of the proletariat’s labour. He considered it to be an unfair exploitation of hard work with alienated social interactions and purpose. I agree with Marx that capitalism is indeed unfair and alienating, because it concentrates wealth within a small group of people by exploiting the surplus value of workers’ labour, and creates an alienated workforce. Hence, this essay will first discuss the relevance of Marx’s perception of capitalism as an alienating and unfair system for the contemporary world, before examining the potential of governments to influence the extent of alienation and unfairness that occurs.
I began with a Hegelian notion of alienation, but have since developed a more materialist conception. I have come to the conclusion that capitalism is what mediates social relationships of production through commodities, including labour, that are bought and sold on the market. Connection between persons such as workers or between workers and capitalists is corrupted. The possibility that one may give up ownership of one 's own labour, one 's capacity to transform the world, is tantamount to being alienated from one 's own nature. This loss is a prime example of false consciousness, the scenario where the ideology of the ruling class is embodied willfully by a subordinate class.
But where mercantilis see economic as a tool of politics. Marx did not see the success of capitalism as a weak or retrograde case. On the opposed capitalism means advance in two manner : Capitalism damages earlier affiliation of construction like feudalism that was equally more exploitive with peasants subsisting under slave like condition. Second and most important for marx capitalism paves way for a social uprising Which implies that construction going to placed beneath social regulation for the welfare of the lower class who are the vast
Amongst other notions, such as habitus, field and symbolic violence, Bourdieu developed the theory of capital, which he divided into four forms of capital, cultural, economic, social and symbolic (Wacquant 2007, 268) in order to explain the “realities of social inequality” (Gauntlett 2011). Regarding the notion of cultural capital, which to some extent is based on Karl Marx’s capitalistic approach when describing class struggle, Bourdieu mentions the “scarce symbolic goods, skills and titles” (L. Wacquant 2007, 268) that a part of society possesses. In fact, the elite detains cultural knowledge that they use in order to maintain their status in society, and keep their position above the working-class. Bourdieu also emphasizes how this scheme is reproduced within education, and thereby how social hierarchy not only occurs, but is also conserved (ibid, 262). Indeed, Bourdieu assesses that the educational system replicates the social inequalities that rely within society, which undeniably favors students from upper-class families.
Based on the assumption that humans are inherently social, crime would have been traced to an unfavorable environment that distorted human nature (Lilly, Cullen, & Ball, 2015). These unfavorable environments were to product of capitalism, in that it created clear distinctions between the rulers and the ruled that created much tension. Bonger believed that human nature was distorted in unfavorable environments by “egoism” that made people more capable of engaging in crimes against others (Lilly, 2015). It was believed that this idea of egoism could not be reduced by social controls that bonded individuals to society, because a society under capitalism was the source of egoism (Lilly, 2015). Bonger found that much crime was the result of poverty generated by capitalism, while noting that those in power also engaged in criminal behavior (Lilly, 2015).
According to Marx, the members of society will necessarily have some perception of their similarity and common interest which Marx termed as the ‘Class-consciousness. Class consciousness is not simply an attentiveness of one's own class interest i.e. the maximization of profit and ownership rights; or, the maximization of the wage with the minimization of the working day, but it also embodies deeply shared views of how society should be organized legally, socially, politically and culturally. Max Weber however critiqued historical materialism, observing that stratification is not based purely on economic inequalities but on other status and power differentials. Social class pertaining largely to quantifiable wealth may be distinguished from
“Totalitarian” decline of socialism and social norm, in this result from the centralized control on society. People think that if they are belongs to totality, this means they have good social position in the society. “To Adorno, Capitalism uses “culture industry” and “commodity fetishism” this way it can trick easy to people. Dressing same things, eating same thing or think similarly are good for modern people. According to Adorno, “commodity fetishism is the real secret of success, since it can show how exchange value exerts its power in a special way in the realm of cultural goods” ( 34).Firstly, For example, In the “Mr.