Saigo Takamori led the revolt against the Meiji emperor; ten years prior he had helped to restore the imperial system. The Granger Collection. The bourgeoisie, wherever it has got the upper hand, has put an end to all feudal, patriarchal, idyllic relations.
It has resolved personal worth into exchange value, and in place of the numberless indefeasible chartered freedoms, has set up that single, unconscionable freedom—free trade. In one word, for exploitation, veiled by religious and political illusions, it has substituted naked, shameless, direct, brutal exploitation. The bourgeoisie has stripped from its halo every occupation hitherto honored and looked up to with reverent awe.
It has converted the physician, the lawyer, the priest, the poet, the man of science, into its wage laborers.
The bourgeoisie has torn away from the family its sentimental veil and has reduced the family relation to a mere money relation. The bourgeoisie has disclosed how it came to pass that the brutal display of vigor in the Middle Ages, which reactionists so much admire, found its fitting complement in the most slothful indolence. It has accomplished wonders far surpassing Egyptian pyramids, Roman aqueducts, and Gothic cathedrals; it has conducted expeditions that put in the shade all former exoduses of nations and crusades.
I have been ever of the opinion that revolutions are not to be evaded. The bourgeoisie cannot exist without constantly revolutionizing the instruments of production, and thereby the relations of production, and with them the whole relations of society.
Conservation of the old modes of production in unaltered form, was, on the contrary, the first condition of existence for all earlier industrial classes. Constant revolutionizing of production, uninterrupted disturbance of all social conditions, everlasting uncertainty and agitation distinguish the bourgeois epoch from all earlier ones. All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away, all new-formed ones become antiquated before they can ossify.
All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses, his real conditions of life, and his relations with his kind. The need of a constantly expanding market for its products chases the bourgeoisie over the whole surface of the globe. It must nestle everywhere, settle everywhere, establish connections everywhere. From The Communist Manifesto. All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away, all new-formed ones become antiquated before they can ossify.
All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses, his real conditions of life, and his relations with his kind p.
Some of the main ways in which Marx understood social and historical change were rendered via metaphors. The following are some of the most important metaphors used by Marx. Marx referred to communism as a ghost or specter that was haunting Europe. Marx thought of capitalism as a revolutionary force that did away with the culture and habits of the ancien regime. Capitalism destroys tradition and frees persons to consider one another simply as human beings who work for a living without any distortions.
Marx used the metaphor of tearing to refer to consequences of capitalist development, that, while seemingly negative, actually heralded a positive development.
Classical Theory Lecture Notes. Marx notes that a key feature of capitalism is the radical simplification of the class struggle: In the earlier epochs of history, we find almost everywhere a complicated arrangement of society into various orders a manifold gradation of social rank[]Our epoch, the epoch of the bourgeoisie, possesses, however, this distinctive feature: it has simplified the class antagonisms: Society as a whole is more and more splitting into two great hostile camps, into two great classes facing each other: Bourgeoisie and Proletariat p.
Additionally, Marx saw conflict in society as the primary means of change. Economically, he saw conflict existing between the owners of the means of production—the bourgeoisie —and the laborers, called the proletariat. Marx maintained that these conflicts appeared consistently throughout history during times of social revolution.
Most recently, with the end of feudalism, a new revolutionary class he called the bourgeoisie dominated the proletariat laborers. The bourgeoisie were revolutionary in the sense that they represented a radical change in the structure of society. Add to that the long hours, the use of child labor, and exposure to extreme conditions of heat, cold, and toxic chemicals, and it is no wonder that Marx and Engels referred to capitalism , which is a way of organizing an economy so that the things that are used to make and transport products such as land, oil, factories, ships, etc.
For Marx, what we do defines who we are. In historical terms, in spite of the persistent nature of one class dominating another, some element of humanity existed. There was at least some connection between the worker and the product, augmented by the natural conditions of seasons and the rise and fall of the sun, such as we see in an agricultural society. But with the bourgeoisie revolution and the rise of industry and capitalism, the worker now worked for wages alone.
His relationship to his efforts was no longer of a human nature, but based on artificial conditions. Marx described modern society in terms of alienation. Alienation refers to the condition in which the individual is isolated and divorced from his or her society, work, or the sense of self.
Marx defined four specific types of alienation. Taken as a whole, then, alienation in modern society means that an individual has no control over his life.
Even in feudal societies, a person controlled the manner of his labor as to when and how it was carried out.
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