Different Concepts of Marx, Durkheim, Freud & Weber

Such distortion leads to kind and political inertia. Consciousness, believes Marx, is "a affectionate product" which devolves from our working comparison to nature and to one an other(a); it is the very tweet that necessitates merciful collective existence (Tucker 158). What Marx is concerned with is the way in which work force and women understand their roles and function in partnership. Un give care Durkheim, Marx critiques the division of roil as something "forced" upon human beings which consequently creates a fond reality that is divisive rather than communal (Tucker 160). The division of comprehend which channels what human beings produce "into an objective power in a higher place us" (see Weber) is "one of the chief factors in historical development until now" (Tucker 160).

This "objective power," Marx claims, has mutated from "spirit" (or God) to an out-of-control beast known as the "market." Once human beings worshipped at the alter of God, believe that a force of benevolence determined their fate; now human beings unconsciously worship the new (or true) force of storey: the market. It this shift that Marx wants people to become conscious of. Consciousness depends on our knowing the "real process of production," particularly since every social and cultural manifestation of human civilization--the State, religion, philosophy and ethics--emerge from the creation of genuine wealth (Tucker 164). Marx contends that it is material relations th

Durkheim, Emile. The Division of Labor in Society. New York: The Free Press, 1984.

is "to swindle one's role, to make oneself fit to fulfil one's

Consciousness as it manifests itself in the material world, is, for Weber, religious spirit. one of the central motifs in Weber's The Protestant Work Ethic and the Spirit of Capitalism is the notion of calling. The pressure that moves capitalism and history forward is constituted by the spartan impulse and the valorization of religion found in ideology bid Luther's or Calvin's; it is such religious callings that have given force and momentum to capitalism in Western society. Doing good business sector became "an ethos" (Weber 51).

The individual who acquires wealth must enjoy neither the learnedness process nor the money acquired: the project of accruing wealth is rather to process a spiritual and moral "obligation" into which the individual has entered dutifully (Weber 54). Consciousness may thus be defined as a processual awareness of, and obligation to, a calling.

Durkheim describes "mechanical" solidarity as those "ideas and tendencies common to all members of the society," ideas which are "greater in subroutine and intensity than those which pertain personally to each member." Mechanical solidarity likewise includes those characteristics that "comprise a system" of segments that are alike (Coser 131 & Durkheim 131); the like segments constitute a social structure. Durkheim is arguing that a society needs a collective consciousness to cohere, even as he reduces the role of the free individual to a specified cog in the wheel of society. "Organic" solidarity, on the other hand, proceeds from collective differences that originate in the division of labor. As in Marxist ideology, individuals work according to the "social legal action to which they devote themselves" so that there is no disintegration into self-service (Durkheim 132).

Moreover, writes Mannheim, human beings do not arrive at consciousness of the physical w
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