History of Marx's theory

"The depression premise of altogether world history", Marx tells us, is "the earth of living gentle individuals"(160). baronial from animals as soon as they begin to produce for themselves, humankind progress is thus contingent upon a degree of strong-arm organization. Further, what is produced is an expression of what they are as individuals: "The nature of individuals thus depends on the material conditions determining their payoff" (161). Our very consciousness develops in accordance with these rules, as the lives we essential lead in mold to satisfy our demand determine how our consciousness develops; hands must live before they can "make history" (164-165). "The first historical act", therefore, is "the production of the means to satisfy those needs"(165).

Clearly, a communist ideology will rest upon these total presuppositions. A commitment to the above engenders not only a view of humankind that is production-contingent, but also anticipates a atom of sedulousness and a creation of private property that can, when misdirected in conclusion result in the alienation of the common man (162-166).

As mankind produces the means it requires in order to satisfy its needs, impudently needs are created. Or, once our first need is satisfied, novel needs bug out; this constitutes a second premise for Marx. A third premise concerns the propagation of the species, and a fourth notes the existence of two relationships between human beings, the social and the natural (166). In this,

A class of men will share an objective social interest, which likewise motivates that class to collectively "master their own lives in order to fulfill the rational satisfaction of their own needs" (Berlin 120).

Because classes will emerge wherever material needs and technological inventions create a variable environment, a struggle between classes defines human history. For Marx, then, "His philosophical system of history is the source of all his philosophical beliefs" (Berlin 120).

Throughout human history, certain industrial stages accompany a specific "modal value of co-operation", which "is itself a 'productive force'"(166). Again, the distinct implication is that human history is frugal history, and that conscious life does not precede social life. How we decease determines how we think, and as such, our needs determine our ideas (Berlin 117). This assessment offers nothing fiddling of a complete theory of human nature; human beings are guided by their urgent needs, and where these needs fuse a body of persons into a group, a class is born.

the "production of life" has two facets: one's own life "in labor" and a "fresh life in procreation" (166).

Marx, Karl. "Commodities." In Calhoun, Craig, et al., Classic Sociological Theory. Malden, Massachusetts: Blackwell Publishers, Inc. (2002).

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