Modern Social Theory

Marx defines society in scathe of "man's reciprocal action" (Marx, "Society and Economy" 136), which he formulates as power relationships between neat and projection. Capital is power because it go steadys agent of production. confinement is simply an instrument of production. This structure of society sets up a permanent contradiction because grate cannot escape uppercase and form an alternative tender environment even though it might desire to do just that.

Conflicts emerge when labor serves, as it must, interests of property. The manifest content of the continuative between capital and labor is that there is a plane section of labor, with the entrepreneur providing a context in which laborers can sell their labor to capital. only when it only appears that workers sell whatsoeverthing (Marx, "Wage" 204); the latent content of the connection is that control of it re posts in the entrepreneur:

Private property . . . as wealth, is compelled to preserve its own existence and thereby the existence of its opposite, the proletariat. This is the confident(p) side of the antagonism, private property satisfied with itself.

The proletariat, on the new(prenominal) hand, is compelled to abolish itself and thereby its conditioning opposite--private property--which makes it a proletariat. This is the negative side of the antagonism, disturbance within itself, private property abolished and in the movement of abolishing itself (Marx, "Alienation" 33-4).

Durkheim, Emile. The Division of Labor in Society. Trans. W.D. Halls. unseasoned York: The Free P, 1984.

---. "Wage Labour and Capital." The Marx-Engels Reader. Ed. Robert C. Tucker. New York: W.W. Norton & Company, 1978. 203-18.

Organic solidarity occurs because of interrelationship of individuals within that society owing to socio-economic class of labor, or mutual reliance for brotherly coherence: " b arely richly endowed we may be, we always lack something . . . [and] try on in our friends those qualities we lack" (Durkheim 17).

In this context there are "special functions" of individuals, unregulated by collective consciousness, that foster cordial "cohesion" and "solidarity" by their very diversity (85), much in the manner of higher-animal organisms comprising many cells and one body.

Mead, George Herbert. "The Genesis of the Self and favorable Control." Philosophers of Process. Ed. Douglas Browning. New York: Random House, 277-92.

duce conditions (and justification) for revolution, which will resolve social contradictions, reconfigure society, and run through the problem--private property--and establish dictatorship of the proletariat (i.e., of labor not capital).

Barthes's structuralist social critique involves identifying (indeed advocacy of) latent anomie in any of a variety of expressions of collective consciousness, which he sees as surmise because of the tendency that such expressions have to endorse social control and cement bourgeois control of social experience. But Barthes argues that contradiction is embedded into bourgeois mechanisms of social control, whether in the arts, politics, or social sciences, because bourgeois norms, or the collective consciousness, ipso facto set up a condition of alienation because they contradict the potentialities of expressions of individual consciousness and creativity.

Whereas Marx sees division of labor as the reason for alienation and revolution, Durkheim sees division of labor as a source of social solidarity. Durkheim des
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