Kristen Wong

SID: 430332344

Sociological Theory Critical Analysis

Karl Marxs contributions to the Communist Manifesto1 produced his theory of history through
the lens of historical materialism. By the analysis of economic production structures and the
ensuing social orders of various epochs, Marx critiques and reshapes the meta-narrative of
history, suggesting that societal progression is the result of class-violence arising from
exploitative relations of production. The Manifesto itself is a piece proclaiming this as truth,
urging readers to rally under the Communists and predicting the inevitable rise of communism.
This essay will explore Marxs approach to analyzing social phenomena, the decisions he makes
in his focus and critique assumptions he has made.
Marxs Communist Manifesto
Marxs opening statement in the Communist Manifesto is The history of all hitherto existing
society is the history of class struggles2 clearly analyzing society through the concept of class.
He then recites historical forms of class, depicting the transformation of feudal modes and
relations of production to the development of the modern bourgeoisie. He finds that under
capitalisms modern industry, the bourgeoisie has substituted exploitation veiled by religious
and political illusions3 with naked, shameless, direct, brutal exploitation4. This is how Marx
differentiates the modern epoch with the previous feudal epoch- the type of relations between
1 Marx, K, ([1932] 2012), Economic and Philosophic Manuscripts of 1844, in
Calhoun et al. Classical Sociological Theory, Wiley/Blackwell, pp. 146-155
2 Ibid, pg. 156
3 Ibid, pg. 158
4 Ibid
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Kristen Wong

SID: 430332344

classes, largely surrounding modes of production. Modern industry laborers have now become
commodities themselves, and hence are consequently exposed to all the vicissitudes of
competition, to all the fluctuations of the market5 and his work has lost all individual
character6. Subsistence wages, loss of meaningful work and oppression by the system then
form Marxs theory of social change.
He sees social progression through conflict, in which proletarians are subjected to becoming
slaves of the bourgeois class, and of the bourgeois State, they are daily and hourly enslaved by
the machine, by the over-seer, and above all, by the individual bourgeois manufacturer himself7.
This is echoed in both feudal and slave systems, and in common with these, Marx depicts an
uprising of the oppressed to topple the oppressors. In contrast however, the modern proletariat is
considered by him to be revolutionaries of social change. No longer is the proletariat the
minority- the global nature of exploitative free trade that has been advocated by the bourgeoisie
enables the proletariat to centralize the numerous local struggles, all of the same character, into
one national struggle between classes8. Their exploited state leaves nothing of their own to
secure and to fortify9 and so their final action will be to destroy all private property and put an
end to social stratification and social change.

5 Ibid, pg. 161

6 Ibid
7 Ibid
8 Ibid, pg. 162
9 Ibid, pg. 164
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Kristen Wong

SID: 430332344

Marx and Weber

It is in his Economic and Philosophical Manuscripts of 184410 that Marx outlines his
construction of social class through a detailed, focused historical materialist lens. Webers thesis
in The Protestant Ethic and the Spirit of Capitalism11 is that there is a multiplicity of factors
involved in the inception of capitalism- and he seeks to demonstrates this by examining the
virtues proliferated by religious groups such as Calvinism.
Marx takes a clear value-laden approach to his focus upon historical materialism. Economics is
the only way people seemingly relate with each other. Marx appears to value this methodology
for its observable and factual virtues. We proceed from an actual economic fact12. He is
careful not to presuppose what he is attempting to prove, by explaining capitalisms rise through
an assumption that humanity has simply become more exploitative and greedy13. Instead, he
10 Marx, K, ([1932] 2012), Economic and Philosophic Manuscripts of 1844, in
Calhoun et al. Classical Sociological Theory, Wiley/Blackwell, pp. 146-155.
11 Weber, M. ([1930] 2012) The Protestant Ethic and the Spirit of Capitalism in
Calhoun et al. Classical Sociological Theory, Wiley/Blackwell, pg. 291-309
12 Marx, 1932, pg. 147
13 Ibid, The economist assumes in the form of a fact, of an event, what he is
supposed to deduce- namely, the necessary relationship between two things
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affixes the notion of wealth to value, allowing him to observe the divided ownership of wealth
simultaneously with the exploitative alienation of labourers and their human nature14.
Webers Protestant Ethic utilizes a less materialistic and quantifiable methodology- instead
taking a bottom up approach from an individual unit of analysis. His purpose, he states, is to
provide a provisional illustration of the activity implied here by the term spirit of capitalism15.
Weber is similar to Marx in his attempt to observe capitalism without presupposing his findings.
The result is that Weber concludes that there is a multiplicity of factors and causes of capitalisms
spirit, and one such factor is the theologically-driven virtue of accumulating wealth proliferated
through Calvinism.
Webers Protestant Ethic utilizes a less materialistic and quantifiable methodology- instead
taking a bottom up approach from an individual unit of analysis. His purpose, he states, is to
provide a provisional illustration of the activity implied here by the term spirit of capitalism16.
Weber is similar to Marx in his attempt to observe capitalism without presupposing his findings.
The result is that Weber concludes that there is a multiplicity of factors and causes of capitalisms
spirit, and one such factor is the theologically-driven virtue of accumulating wealth proliferated
through Calvinism.
Conclusion
14 Ibid, The devaluation of the world of men is in direct proportion to the
increasing value of the world of things. Labour produces not only commodities: it
produces itself and the worker as a commodity- and this at the same rate at which
it produces commodities in general.
15 Weber, 1930, pg. 295
16 Weber, 1930, pg. 295
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Kristen Wong

SID: 430332344

Marxs Communist Manifesto and his ideas are limited by the observable and empirical nature
of its foundations in addition to its institutional focus, as opposed to Webers qualitative and
individual focus. He does fail in his attempt to remain free of presuppositions in this manner, and
in his proclamation of the future, he takes a great departure from his theory of history and
provides little in way of empirical evidence. While flawed, Marx still remains relevant today in
his unique alternative methods of understanding the social world.

Reference List
Marx, K, ([1849] 2012), Manifesto of the Communist Party, in Calhoun et al. Classical
Sociological Theory, Wiley/ Blackwell, pp. 156-171
Marx, K, ([1932] 2012), Economic and Philosophic Manuscripts of 1844, in Calhoun et al.
Classical Sociological Theory, Wiley/Blackwell, pp. 146-155.
Weber, M. ([1930] 2012) The Protestant Ethic and the Spirit of Capitalism in Calhoun et al.
Classical Sociological Theory, Wiley/Blackwell, pg. 291-309