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idealism is the use of reason/rationality (theorizing, debating and discussing ideas) to gain
knowledge which reflects on the Absolute Idea. Materialism on the other hand, led by K. Marx
and F. Engels, claims that ideas are established because of its material nature. It also claims that
science can improve what we know, but it cannot find the absolute truth, therefore it rejects the
notion of Absolute Idea. Both theories oppose on the primary substance of what the world is
made of (ideas or matter) and how the world can be known. Though these two theories are of
opposite ends, they complement each other in a way, as both theories want to establish an ideal
society. (Abanto. A, 2011)
1.3.2 Dialectics
Dialectics is a theory of development that sees all things as complex wholes composed of parts.
The dialectics of Marx and Engels argue that the natural and social worlds do not remain
constant because they are developmental processes capable of rapid change. (Hartwick & Peet,
2009) To simplify what dialectics is, it is the concept that things do not remain the same, as a
fundamental transformative change takes place when contradictions occur such as the destruction
of the environment because of the degradation and overconsumption of resources. (Abanto. A,
2011)
1.3.3 Production as the Transformation of Nature
The distinction of humans from animals, according to Marx, is the ability of humans to produce
their means of subsistence. Originally, human labor was thought to be similar to the animals
hunting or gathering to sustain their survival, but the transformative change that gave humans a
great distinction among animals, was when humans put consciousness into doing labor by using
a workforce or by creating machines to further the production of the materials needed to survive.
Through these productive forces and applications, labor was more efficient and had created a
more sophisticated living with higher material standards. (Abanto. A, 2011)
1.3.4 Transformation of nature and social relations
There are various types of social relations, but in connection with Marxism, Marx emphasized
social relations of reproduction broadly and relations between people in the material production
of their existence specifically (Hartwick & Peet, 2009). The mode of production produced
characteristics between class relationships wherein one dominates the other. The control over
labor production and resources has created a hierarchy in social relations as those who owned
lands and tools of labor had become the elite. The laborers who were doing the actual production
were made to work for longer hours and were not justly compensated. Wages were explained not
by the value of what the worker produces but the cost of producing a worker. The act of
performing work for a higher class under coerced conditions was coined as exploitation by Marx
and exploitation has formed the social relational basis of Marxian economics. (Abanto. A, 2011)
1.3.5 Structural Marxism
Structural Marxism states that the revolutionary change from one mode of production to another
occurs through a condensation or fusion of several contradictions, occurring unevenly at different
levels in a social structure (Hartwick & Peet, 2009). Structural Marxism views states in a
capitalist mode of production because the state reproduces the logic of capitalist structure in its
institutions or it ensures the viability of capitalism. However, in Structural Marxism, the state
and its institutions have a certain degree of independence from the ruling class. The state and its
institutions would rather focus on its long-term interests of capital and capitalism rather than the
interests of the members in the elite. This notion disputes the instrumentalist view of Marxism
wherein the state and its institutions are perceived to be under the direct control of the ruling
class. (Abanto. A, 2011)
1.3.6 Imperialism
Imperialism can be defined as a state extending its control over the territory, culture and resource
of another state to protect its own hegemony. Basically, imperialism is the extension of power by
a state over other territories as capitalist states. Imperialism is the highest stage of capitalism
according to Lenin. As for Marx, imperialism was about the export of capital. Western countries
wanted resulted to imperialism because of they wanted new markets and raw materials. The
White Mans Burden is a classical example of a justification for western countries to imperialize.
They believed that it was their job to civilize the savages of the world. As a result of imperialism,
local rulers were removed and replaced by a set of officials from the ruling country. An example
of this would be the colonization of India. In some cases, like in Indonesia, the local rulers were
left in power but were working for the ruling country. (Abanto. A, 2011)
1.3.7 Regulation Theory
The regulation approach tries to relate analysis of political economy to analyses of civil society
and the state, showing how these broader social formations regulate, govern, or normalize the
conflicts in capital accumulation. (Hartwick & Peet, 2009). The Regulation Theory is a Western
Marxist concept that was derived from Antonio Gramscis Fordism. Fordism was based on
Gramscis fascination of American Capitalism in the early 20th Century and was named after
Henry Ford. Fordism promotes sustained economic growth including a high growth of income
for workers, expansion of the states welfare and mass production and mass consumption. The
concept of Fordism was to keep the workers away from joining unions and keeping them happy
by giving them higher salaries to sustain their living. Although the workers were well paid, mass
media has drawn the workers into consumption, and over time, creating a cycle of mass
production and mass consumption. With too much production and a little demand of
consumption would lead to a great depression or financial crisis. (Abanto. A, 2011)
1.4 The relationship between Neo-Marxism and human service organization
Neo-Marxians such as Benson (1977), Bowles and Gintis (1976) aim to explain the functions of
the human service organizations in the larger social system. With particular reference to human
service organizations, they attempt to demonstrate how these functions are shaped by the
interests of the capitalist system. (Hasenfeld.Y, 1983)
1.4.1 They include the following:
First, human service organizations can be understood only with reference to social processes
emanating from a capitalist economy, which is characterized by the expropriation of the means
of production from the workers and their control by business elites. It is assumed that the aim of
the elite is to expropriate the surplus value produced by workers namely the difference between
the value of goods they produce by their labor and the wages they receive. The social system is
so organized as to enhance the accumulation of the surplus value by the elite while maintaining
control over the working class or labor force. (Hasenfeld.Y, 1983)
Second, although the capitalist system generates economic inequality, human service
organizations are not necessarily designed to reduce them. Rather they perpetuate inequality by
legitimizing the class system. They do so in several ways. They reinforce the ideologies that
justify the capitalist system through their own service technologies and through the treatment of
their recipients. By providing limited and largely symbolic services, they generate the notion of a
humanitarian and caring society; they in process divert the attention of the oppressed classes
from the real causes of their oppression. (Hasenfeld.Y, 1983)
Third, human service organization serve a social control function in such a system. Through their
control of much needed human services, they force those in need to conform to the norms of the
capitalist system; and by focusing their services on individuals rather than collectivities they
prevent the development of class consciousness. (Hasenfeld.Y, 1983)
Forth, human service organizations serving the lower classes reflect in their structure and
processes, the overall patterns of domination in society. Clients are powerless, subject to rigid
mechanisms of compliance and lack any significant voice in the decisions about their fate.
Lower-status staff similarly must follow rigid rule and regulations and lack autonomy in carrying
out their jobs. In humanity, alienation, ritualistic compliance and lack of self fulfillment are the
results for both staff and clients. (Hasenfeld.Y, 1983)
Fifth, human service organizations like any other social institutions are subject to dialectical
forces that result in their own transformation and dissolutions. For example, the increasing use of
prisons to contain and control rebellious ethnic conflicts within them; this has led to the political
radicalization of inmates and thus undermined the potency of prisons as social control agents.
Moreover, the more ethnic minorities are subject to incarceration, the less the prisons efficacy as
a deterrent. (Hasenfeld.Y, 1983)
Piven and cloward (1971) analyzed the functions of the functions of public welfare from this
perspective. They argued that the relief system is ancillary to the capitalist economic system and
is designed to control the flow of labor in and out of the economy. (Hasenfeld.Y, 1983)
1.4.2 The control function of relief is expressed in two ways;
First when mass unemployment leads to outbreak or turmoil, relief programs are ordinarily
initiated or expanded to absorb and control enough of the unemployed to restore order;
Secondly as the turbulence subsides, the relief system contracts, expelling those who are needed
to populate the labor market. Note that this thesis is diametrically opposite to the liberal
unrest, it was also a consequence of changing demographic patterns that result in dramatic
increases in the number of persons eligible for welfare. (Hasenfeld.Y, 1983)
Orthodox Marxists also argue that neo Marxists focus on external exploitation which deflects
attention from internal dynamics such as corruption, bureaucracies and red tape which also serve
to contribute to our underdevelopment. Therefore, neo Marxists give elites the opportunity to use
underdevelopment and dependency to their own advantage to serve the masses.so they say, but
actually they serve their own interests. (Philosopheress, 2011)
Brenner (1977) critiqued neo Marxism by saying that one needs to stay state centered and focus
on the inner dynamics of the countries and not the world system. Generally class struggle is
neglected by neo Marxists who see the third world classes as merely the local agents of the core
countries. (Philosopheress, 2011)
Phillips a critic of neo Marxism suggested that neo Marxists should stop analyzing the pro and
cons of development and concentrate on the nature of class conflict in developing countries
instead. (Philosopheress, 2011)
1.6 Conclusion
In the final analysis, such a perspective tends to down play the impact of human service
organizations in reducing misery, in improving wellbeing and redistributing income. The
argument that human services are a device by the elite to assist the middle and working classes
does indeed acknowledge the fact that the majority of people do perceive human services as a
way to promote social justice, humanitarian values, and social equity and therefore lend them
political support. This is not to deny that human service organizations experience serious
deficiencies and limitations in meeting such objectives, some of which clearly reflect economic
and political inequalities. But to cast as the tools of economic exploitation is to ignore both the
complex societal processes that shape human service organizations and the multiple effects they
have on society. (Hasenfeld.Y, 1983)
REFERENCES
Hasenfeld.Y, 1983. Human Service organizations. Prentice Hall, Inc. U.S.A.
Wikipedia, 2013 Site: http://en.wikipedia.org/wiki/Neo-Marxism
Accessed on: 10/06/2013
Philosopheress, 2011. Marxist and Neo-Marxist Theories of Development.
Site: http://philosopheress.wordpress.com/2011/04/18/marxist-and-neo-marxist-theories-ofdevelopment/
Accessed on: 10/06/2013