Reading: Conflict Theory and Society

You learned in the previous module that conflict theory looks at society as a competition for limited resources. This perspective is a macro-level approach most identified with the writings of German philosopher and sociologist Karl Marx (1818–1883), who saw society as being made up of individuals in different social classes who must compete for social, material, and political resources such as food and housing, employment, education, and leisure time. Social institutions like government, education, and religion reflect this competition in their inherent inequalities and help maintain the unequal social structure.
It is important to note that although Karl Marx was the most famous conflict theorist, many others followed. Often looked on as an entirely different perspective, Feminism falls under the umbrella of conflict theory. Like Marx’s argument of the work versus the owner, feminists look at society as a constant struggle between males and females. They argue that there is a concrete difference between how males and females are treated in today’s societies. 

Karl Marx (1818–1883) is certainly among the most significant social thinkers in recent history. While there are many critics of his work, it is still widely respected and influential. For Marx, society’s constructions were predicated upon the idea of “base and superstructure.” This term refers to the idea that a society’s economic character forms its base, upon which rests the culture and social institutions, the superstructure. For Marx, it is the base (economy) that determines what a society will be like.

Karl Marx and Conflict Theory

Karl Marx asserted that all elements of a society’s structure depend on its economic structure.

Karl Marx asserted that all elements of a society’s structure depend on its economic structure. [“Base-superstructure Dialectic” by Alyxr, Wikimedia Commons is licensed under CC BY-SA 4.0]

Additionally, Marx saw conflict in society as the primary means of change. Economically, he saw conflict existing between the owners of the means of production—the bourgeoisie—and the laborers, called the proletariat.

Marx maintained that these conflicts appeared consistently throughout history during times of social revolution. These revolutions or “class antagonisms” as he called them, were a result of one class dominating another. Most recently, with the end of feudalism, a new revolutionary class he called the bourgeoisie dominated the proletariat laborers. The bourgeoisie were revolutionary in the sense that they represented a radical change in the structure of society. In Marx’s words, “Society as a whole is more and more splitting up into two great hostile camps, into two great classes directly facing each other—Bourgeoisie and Proletariat” (Marx and Engels 1848).

In the mid-nineteenth century, as industrialization was booming, industrial employers, the “owners of the means of production” in Marx’s terms, became more and more exploitative toward the working class. The large manufacturers of steel were particularly ruthless, and their facilities became popularly dubbed “satanic mills” based on a poem by William Blake. Marx’s colleague and friend, Frederick Engels, wrote The Condition of the Working-Class in England in 1844, which described in detail the horrid conditions.

Such is the Old Town of Manchester, and on re-reading my description, I am forced to admit that instead of being exaggerated, it is far from black enough to convey a true impression of the filth, ruin, and uninhabitableness, the defiance of all considerations of cleanliness, ventilation, and health which characterise the construction of this single district, containing at least twenty to thirty thousand inhabitants. And such a district exists in the heart of the second city of England, the first manufacturing city of the world.

Add to that the long hours, the use of child labor, and exposure to extreme conditions of heat, cold, and toxic chemicals, and it is no wonder that Marx and Engels referred to capitalism, which is a way of organizing an economy so that the things that are used to make and transport products (such as land, oil, factories, ships, etc.) are owned by individual people and companies rather than by the government, as the “dictatorship of the bourgeoisie.”

Portrait of an wizened Karl Marx. Photos of Karl Marx and Friedrich Engels.

Karl Marx (left) and Friedrich Engels (right) analyzed differences in social power between “have” and “have-not” groups. [Photo (a) “Marx old.jpg” by Unknown, Wikimedia Commons is in the Public Domain; Photo (b) “Friedrich Engels” by George Lester, is in the Public Domain)

For Marx, what we do defines who we are. In historical terms, in spite of the persistent nature of one class dominating another, some element of humanity existed. There was at least some connection between the worker and the product, augmented by the natural conditions of seasons and the rise and fall of the sun, such as we see in an agricultural society. But with the bourgeoisie revolution and the rise of industry and capitalism, the worker now worked for wages alone. His relationship to his efforts was no longer of a human nature, but based on artificial conditions.

Marx described modern society in terms of alienation. Alienation refers to the condition in which the individual is isolated and divorced from his or her society, work, or the sense of self. Marx defined four specific types of alienation.

  1. Alienation from the product of one’s labor. An industrial worker does not have the opportunity to relate to the product he labors on. Instead of training for years as a watchmaker, an unskilled worker can get a job at a watch factory pressing buttons to seal pieces together. The worker does not care if he is making watches or cars, simply that the job exists. In the same way, a worker may not even know or care what product to which he is contributing. A worker on a Ford assembly line may spend all day installing windows on car doors without ever seeing the rest of the car. A cannery worker can spend a lifetime cleaning fish without ever knowing what product they are used for.
  2. Alienation from the process of one’s labor. A worker does not control the conditions of her job because she does not own the means of production. If a person is hired to work in a fast food restaurant, she is expected to make the food the way she is taught. All ingredients must be combined in a particular order and in a particular quantity; there is no room for creativity or change. An employee at Burger King cannot decide to change the spices used on the fries in the same way that an employee on a Ford assembly line cannot decide to place a car’s headlights in a different position. Everything is decided by the bourgeoisie who then dictate orders to the laborers.
  3. Alienation from others. Workers compete, rather than cooperate. Employees vie for time slots, bonuses, and job security. Even when a worker clocks out at night and goes home, the competition does not end. As Marx commented in The Communist Manifesto (1848), “No sooner is the exploitation of the laborer by the manufacturer, so far at an end, that he receives his wages in cash, than he is set upon by the other portion of the bourgeoisie, the landlord, the shopkeeper, the pawnbroker.”
  4. Alienation from one’s self. A final outcome of industrialization is a loss of connectivity between a worker and her occupation. Because there is nothing that ties a worker to her labor, there is no longer a sense of self. Instead of being able to take pride in an identity such as being a watchmaker, automobile builder, or chef, a person is simply a cog in the machine.

Taken as a whole, then, alienation in modern society means that an individual has no control over his life. Even in feudal societies, a person controlled the manner of his labor as to when and how it was carried out. But why, then, does the modern working class not rise up and rebel? (Indeed, Marx predicted that this would be the ultimate outcome and collapse of capitalism.)

Video: Conflict Theory and Alientation

Review Marx’s ideas about alienation and the four types of alienation in the following video.

[“Alienation” by Sociology Live! is licensed under CC BY 4.0]

Another idea that Marx developed is the concept of false consciousness. False consciousness is a condition in which the beliefs, ideals, or ideology of a person are not in the person’s own best interest. In fact, it is the ideology of the dominant class (here, the bourgeoisie capitalists) that is imposed upon the proletariat. Ideas such as the emphasis of competition over cooperation, or of hard work being its own reward, clearly benefit the owners of industry. Therefore, workers are less likely to question their place in society and assume individual responsibility for existing conditions.

In order for society to overcome false consciousness, Marx proposed that it be replaced with class consciousness, the awareness of one’s rank in society. Instead of existing as a “class in itself,” the proletariat must become a “class for itself” in order to produce social change (Marx and Engels 1848), meaning that instead of just being an inert strata of society, the class could become an advocate for social improvements. Only once society entered this state of political consciousness would it be ready for a social revolution.

Supplemental Material

Watch the video about Conflict Theory

Further Research

One of the most influential pieces of writing in modern history was Karl Marx and Friedrich Engels’ The Communist Manifesto. Visit this site to read the original document that spurred revolutions around the world.

Think It Over

  1. Think of the ways workers are alienated from the product and process of their jobs. How can these concepts be applied to students and their educations?
  2. Use Marx’s argument to explain a current social event such as the Occupy movement. Does his theory hold up under modern scrutiny?

Practice

1. The Protestant work ethic is based on the concept of predestination, which states that ________.

  1. performing good deeds in life is the only way to secure a spot in Heaven
  2. salvation is only achievable through obedience to God
  3. no person can be saved before he or she accepts Jesus Christ as his or her savior
  4. God has already chosen those who will be saved and those who will be damned

2. The concept of the iron cage was popularized by which of the following sociological thinkers?
  1. Max Weber
  2. Karl Marx
  3. Émile Durkheim
  4. Friedrich Engels

3. According to Marx, the _____ own the means of production in a society.

    1. proletariat
    2. vassals
    3. bourgeoisie
    4. anomie

4. Which of the following best depicts Marx’s concept of alienation from the process of one’s labor?

  1. A supermarket cashier always scans store coupons before company coupons because she was taught to do it that way.
  2. A businessman feels that he deserves a raise, but is nervous to ask his manager for one; instead, he comforts himself with the idea that hard work is its own reward.
  3. An associate professor is afraid that she won’t be given tenure and starts spreading rumors about one of her associates to make herself look better.
  4. A construction worker is laid off and takes a job at a fast food restaurant temporarily, although he has never had an interest in preparing food before.