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Renässansmänniskan
- identitet och identitetsskapande under renässansen
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Historical materialism |
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In 1859, in the preface to his Contribution to the Critique of Political Economy , Marx wrote that the hypothesis that had served him as the basis for his analysis of society could be briefly formulated as follows:
In the social production that men carry on, they enter into definite relations that are indispensable and independent of their will, relations of production which correspond to a definite stage of development of their material forces of production. The sum total of these relations of production constitutes the economic structure of society, the real foundation, on which rises a legal and political superstructure, and to which correspond definite forms of social consciousness. The mode of production in material life determines the general character of the social, political, and intellectual processes of life. It is not the consciousness of men which determines their existence; it is on the contrary their social existence which determines their consciousness.
Raised to the level of historical law, this hypothesis was subsequently called historical materialism. Marx applied it to capitalist society, both in The Communist Manifesto and Das Kapital and in other writings. Although Marx reflected upon his working hypothesis for many years, he did not formulate it in a very exact manner: different expressions served him for identical realities. If one takes the text literally, social reality is structured in the following way:
1. Underlying everything as the real basis of society is the economic structure (what in late 20th-century language is sometimes called the infrastructure). This structure includes (a) the “material forces of production,” that is, the labour and means of production, and (b) the overall “relations of production,” or the social and political arrangements that regulate production and distribution. Although Marx stated that there is a correspondence between the “material forces” of production and the indispensable “relations” of production, he never made himself clear on the nature of the correspondence, a fact that was to be the source of differing interpretations among his later followers.
2. Above the economic structure rises the superstructure consisting of legal and political “forms of social consciousness” that correspond to the economic structure. Marx says nothing about the nature of this correspondence between ideological forms and economic structure, except that through the ideological forms men become conscious of the conflict within the economic structure between the material forces of production and the existing relations of production expressed in the legal property relations. In other words, “The sum total of the forces of production accessible to men determines the condition of society” and is at the base of society. “The social structure and the state issue continually from the life processes of definite individuals . . . as they are in reality, that is acting and materially producing.” The political relations that men establish among themselves are dependent on material production, as are the legal relations. This foundation of the social on the economic is not an incidental point: it colours Marx's whole analysis. It is found in Das Kapital as well as in The German Ideology and the Economic and Philosophic Manuscripts of 1844 .
Karl
Marx