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The relationship between consumption and identity
The relationship between consumption and identity
Marx types of alienation
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“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 or alienation occurs since the beginning as Marx recalled man being alienated from God through “the fall” (Pg. 28). However, alienation, understood in the legal perspective, occurs through a contract when one gives or sells his own property to someone else. In other words, it is when humans lose control over their unique creative faculties. Hence, through the course of history, almost everything is understood in terms of supply and demand because everything could be bought and sold, including human beings (i.e. slavery). Hence, human beings are thought of as objects or property that could be bought and sold for profits although it is dehumanizing. More accurately, one can understand alienation through the four aspects that Marx had invoked. As argued by Marx, man is alienated (1) from nature, (2) from himself, (3) from his species-being, and (4) from other men.
From the beginning, man originally shares an intimate relation with the object of the natural order that surrounds him which is identic...
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...re and locate the source of meaning in a remote and inscrutable God, Spirit, or Nature. From the political perspective, the modern state constitutes humans as citizens and legal subjects, and it identifies human rights exclusively with property rights. On the economic level, the institutions of capitalism (especially in the United States) constitute humans and their productive efforts in terms of their cash value. The worker becomes not a person but a quantum of labor power – a product on the balance sheet, like raw materials and machinery, to be possessed at the cheapest price and resold for profit. Estrangement occurs in consumption as well as production, when workers hasten to buy the goods they have produced and define their identity in terms of cars, clothes, household goods that they possess. Therefore, human identity is subdivided and turned against itself.
Marx, discusses a certain concept of alienated labor as an unavoidable result of a capitalist system. The framework that he tries to draw in the book is that capitalist system should be blamed for class strafication and alienated labor in the society. In a capitalist society, people suffer from class conflict and property ownership of bourgeoisie. Bourgeoisie owns the big factories and businesses, so then, small manufacturers have to shut down and basically have to join the labors in the big businesses. Workers in the capitalist system are obligated to work for long hours under unhealthy conditions for really low salaries.
Under the oppression of the bourgeoisie, the proletariats, who composed the mass majority, only owned one resource—their labor. However, the bourgeoisie could not continue to exist without the instruments of production. Since the common worker lived only so long as they could find work, and could only work so long as their labor increases capital, they continued to be oppressed by the bourgeoisie, who controlled the capitalist society by exploiting the labor provided by the proletariats. People sell their laboring-power to a buyer, not to satisfy the per...
“The need of a constantly expanding market for its products (.) chases the bourgeois over the whole surface of the globe” (Marx, 212) and creates a world that cannot exist without the separation of workers and owners and competition for the lowest price. The struggle between the bourgeois and the proletariat begins when the labor of the worker becomes worth less than the product itself. Marx proposes that our social environment changes our human nature. For example, capitalism separates us from the bourgeois and proletariat because it alienates us from our true human nature, our species being, and other men.
Karl Marx sums up the basics of his thoughts on alienated labour well in the first paragraph in the last section of the first Manuscript. “On the basis of political economy itself, in its own words, we have shown that the worker sinks to the level of a commodity and becomes indeed the most wretched of commodities; that the wretchedness of the worker is in inverse proportion to the power and magnitude of his production; that the necessary result of competition is the accumulation of capital in a few hands, and thus the restoration of monopoly in a more terrible form; and that finally the distinction between capitalist and land rentier, like that between the tiller of the soil and the factory worker, disappears and that the whole of society must fall apart into the two classes – property owners and propertyless workers.” This is how our society today really does work, and it is much more evident then in 1844 when karl marx was writing about this.
Marx thought that you could have domination and oppression without alienation; however, you could not have alienation without domination and oppression. Marx believed that alienation happened when workers no longer saw themselves in their work. Alienation occurs when someone no longer works to sell his or her property to another person. But rather they sell their time in order to live, and create these products not because they get joy out of it, but because
Marx believed that society was beginning to break away from nature as a source of economical support. In the past, humans had relied heavily on agriculture to support themselves but with the beginning of the Industrial Revolution, new technology began to replace old farming techniques and created new factory jobs in cities. Marx had rather extreme views on the extent to which nature in his time had become humanized as a result of human labor.[1] He commented that, “ Even the objects of the simplest “ sensuous certainty” are only given him through social development, industry and commercial intercourse.”[2] "Throughout their labor, humans shape their own material environment, thereby transforming the very nature of human existence in the process.”[3]
Marx’s idea of the estrangement of man from the product of his labor described the suffering of countless hours or work by the laborer, contributing to the production of a product that he could not afford with the wages he made. He helped to produce a product that only those wealthier than he could afford. As the society around him became more object-oriented, he became increasingly more alienated. In the lager, one factor that distanced the laborer from his product was that he no longer worked for a wage, but for survival. In a description of his fellow worker, Levi wrote, “He seems to think that his present situation is like outside, where it is honest and logical to work, as well as being of advantage, because according to what everyone says, the more one works the more one earns and eats.” Levi pitied his fellow worker for his naivety, as the Lager was not a place of labor for prosperity, but strictly a place of labor by force. One worked in order to live, focusing more on the uncertainty of their next meal, day, or even breath than the product of their l...
The concept of alienation plays a significant role in Marx's early political writing, especially in the Economic and Philosophical Manuscripts of 1848, but it is rarely mentioned in his later works. This implies that while Marx found alienation useful in investigating certain basic aspects of the development of capitalist society, it is less useful in putting forward the predictions of the collapse of capitalism. The aim of this essay is to explain alienation, and show how it fits into the pattern of Marx's thought. It will be concluded that alienation is a useful tool in explaining the affect of capitalism on human existence. In Marx's thought, however, the usefulness of alienation it is limited to explanation. It does not help in either predicting the downfall of capitalism, or the creation of communism.
The latter part of the nineteenth century was teeming with evolved social and economical ideas. These views of the social structure of urban society came about through the development of ideals taken from past revolutions and the present clash of individuals and organized assemblies. As the Industrial Revolution steamed ahead paving the way for growing commerce, so did the widening gap between the class structure which so predominantly grasped the populace and their rights within the community. The development of a capitalist society was a very favorable goal in the eyes of the bourgeoisie. Using advancing methods of production within a system of free trade, the ruling middle class were strategically able to earn a substantial surplus of funds and maintain their present class of life. Thus, with the advancement of industry and the bourgeoisie's gain of wealth, a counter-action was undoubtably taking place. The resultant was the degradation of the working-class, of the proletarians whom provided labour to a middle-class only to be exploited in doing so. Exploitation is a quarrel between social groups that has been around since the dawn of mankind itself. The persecution of one class by another has historically allowed the advancement of mankind to continue. These clashes, whether ending with positive or negative results, allow Man to evolve as a species, defining Himself within the social structure of nature. Man's rivalry amongst one another allows for this evolution! through the production of something which is different, not necessarily productive, but differing from the present norm and untried through previous epochs.
Marx’s theory of alienation describes the separation of things that naturally belong together. For Marx, alienation is experienced in four forms. These include alienation from ones self, alienation from the work process, alienation from the product and alienation from other people. Workers are alienated from themselves because they are forced to sell their labor for a wage. Workers are alienated from the process because they don’t own the means of production. Workers are alienated from the product because the product of labor belongs to the capitalists. Workers do not own what they produce. Workers are alienated from other people because in a capitalist economy workers see each other as competition for jobs. Thus for Marx, labor is simply a means to an end.
Marx explains the condition. of estranged labour as the result of man participating in an institution alien to his nature. It is my interpretation that man is alienated from his labour because he is not the reaper. of what he sows. Because he is never the recipient of his efforts, the labourer lacks identity with what he creates.
In conclusion, Marx states that the worker is alienated from his own life as well as individuality. This level of estrangement from one’s own life can be equated to slavery as he cannot think, make decision or plan for his future life but rather the capitalist is his owner. Labor camps tend to characterize workers as objects which should be act or behave as normal human beings but are required to follow a set routine of activities in the production of products.
Karl Marx focused his attention on how capitalism alienated humanity by making work a mere means of individual existence, while Max Weber centered his focus on how excessive rationalism suppressed freedom, and intuition. Emile Durkheim managed this phenomenon with temporary pathologies. Their evaluations of modernity are connected to their beliefs of human nature. Emile Durkheim’s view of modern society is thought of as a high division of labour in which ‘ organic solidarity’ predominates. The roles and institutions act like the organs of our body, and are dependent on each other.
Most of us own neither the tools and machinery we work with nor the products that we produce--they belong to the capitalist that hired us. But everything we work on and in at some point comes from human labor. The irony is that everywhere we turn, we are confronted with the work of our own hands and brains, and yet these products of our labor appear as things outside of us, and outside of our control.
Because of the conditions that the wage-workers worked in, Marx described it as exploitation. Marx felt that the wage workers were being exploited. The capitalist, also known as the bourgeoisie, were exploiting the wage workers, the proletariats, because of their cheap labor. They were essentially using them to create and increase their own profit. This in turn brought up alienation. Basically, alienation, also known as estrangement, is when a person is separated from their work, what they produce, themselves, and their environment. Marx’s theory of alienation was used to describe workers laboring under the capitalist society. The workers, also known as wage laborers, were commodities—things that are bought, sold, or exchanged in the market. They were selling their labor which means that they were being alienated from what they were doing.