dChan
[d(-_^)freedumb]******,=,e ＼＿ヾ(ᐖ◞ ) ID: 69584d Feb. 24, 2019, 8:31 p.m. No.5371570   🗄️.is 🔗kun

Marx had a special concern with how people relate to their own labour power.[232] He wrote extensively about this in terms of the problem of alienation.[233] As with the dialectic, Marx began with a Hegelian notion of alienation but developed a more materialist conception.[232] Capitalism mediates social relationships of production (such as among workers or between workers and capitalists) through commodities, including labour, that are bought and sold on the market.[232] For Marx, 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 and it is a spiritual loss.[232] Marx described this loss as commodity fetishism, in which the things that people produce, commodities, appear to have a life and movement of their own to which humans and their behaviour merely adapt.[234]

 

Commodity fetishism provides an example of what Engels called "false consciousness",[235] which relates closely to the understanding of ideology. By "ideology", Marx and Engels meant ideas that reflect the interests of a particular class at a particular time in history, but which contemporaries see as universal and eternal.[236] Marx and Engels's point was not only that such beliefs are at best half-truths, as they serve an important political function. Put another way, the control that one class exercises over the means of production includes not only the production of food or manufactured goods, but also the production of ideas (this provides one possible explanation for why members of a subordinate class may hold ideas contrary to their own interests).[91][237] An example of this sort of analysis is Marx's understanding of religion, summed up in a passage from the preface[238] to his 1843 Contribution to the Critique of Hegel's Philosophy of Right:

 

Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people. The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions.[239]

 

Whereas his Gymnasium senior thesis at the Gymnasium zu Trier [de] argued that religion had as its primary social aim the promotion of solidarity, here Marx sees the social function of religion in terms of highlighting/preserving political and economic status quo and inequality.[240]

 

Marx was an outspoken opponent of child labour,[241] saying that British industries "could but live by sucking blood, and children’s blood too", and that U.S. capital was financed by the "capitalized blood of children".[219][242]